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PROCEEDINGS 


Centennial  Anniversary 


Miami  Monthly  Meetiii 


WAYNESVILLE,  OHIO 


Month,  16-17,  1903 


(  <■ 


COMMITTEE  TO  ARRANGE  FOR  AND  HOLD  FRIENDS    COM- 
MEMORATIVE SERVICES. 

Davis  Furnas,  Chairman,  Charles  F.  Chapman, 
Margaretta  K.  Brown,  Sec,  Charles  A.  Brown, 
William  T.  Frame,  Edwin  Chandler, 

Mary  Edwards,  :,  A.  B'.  Chandler, 

Laura  S.  Dunham,  Anna  Kelly, 

Seth  H.  Ellis,  Anna  O'Neall, 

Viola  K.  Hawkins,  Samuel  Battin, 

Jonathan  B.  Wright,  Martha  J.  Warner, 

Lillia  Compton,  Jesse  Wright. 

Charles  A.  Brown,  Waynesville,  O., 
Seth  H.  Ellis,  Waynesville,  O. 

Presiding  officers. 

railroad  secretaries. 

Benjamin  Johnson,  Richmond,  Indiana,  Joseph  C. 
Ratliff,  Richmond,  Indiana. 


FKKBS    OF   MIAMI    GAZEXTE.    WATlfESVIXJJE.    OHIO* 


/-■ 


CT> 


2> 


W     1 


SIXTH  DAY,  9 130  A.  M. 

CHARLES  A.   BROWN,   WAYNESVILLE,  OHIO. 

Almost  an  exact  century  ago  the  first  monthly 
meeting-  of  Friends  north  of  the  Ohio  and  west  of  the 
Hocking  river  was  formed  by  the  regular  process  here 
at  Waynesville,  and  known  as  the  Miami  Monthly 
Meeting. 

We  have  met  for  a  centennial  commemoration  of 
this  event,  so  deep  in  interest  to  all  mem.bers  of  any 
one  of  tlie  numerous  meetings  which  have  sprung 
from  the  original  Ivliami  meeting  as  their  mother. 

We  welcome  you  here  to-day  to  take  part  in  our 
exercises  in  celebrating  this  event,  we  hope  in  a  worthy 
and  profita])le  way.  It  is  hoped  that  this  may  be  a 
season  of  spiritual  uplift  and  unity.  One  of  the  most 
pleasing  things  in  the  work  of  the  committee  having 
the  arrangements  in  charge,  was  that  feeling  of  unity 
between  the  branches  which  unfortunately  became  sep- 
arated. 

We  meet  in  the  utmost  candor  to  celebrate  our 
common  heritage  in  that  brotherly  and  Christian  spirit 
which  actuated  the  committee  and  in  which  we  feel  and 
confidently  hope  all  these  meetings  will  be  conducted. 

We  hope  we  have  grown  in  that  spirit,  not  merely 
of  tolerance,  but  of  catholicity,  in  which  we  realize 
that  every  earnest  striver  after  the  truth  of  God  has 
a  measure  of  that  truth. 

If  a  brother  in  making  a  statement  differs  from 
me,  I  should  seek  to  find  an  element  of  truth  in  his 
possession  to  add  to  my  own,  rather  than  to  think  I 


6 

posses  it  all.  In  that  spirit  we  may  proceed  profitably 
with  our  meetings. 

The  century  that  has  passed  has  been  a  century 
of  progressive  democracy.  We  may  better  express  the 
movement  of  the  century  as  one  founded  upon  the 
thought,  even  though  dimly  comprehended,  of  the  uni- 
versal fatherhood  of  God  and  brotherhood  of  man. 
The  Society  of  Friends  realized  this  thought  beyond 
other  people  of  their  day,  and  so  strove  to  break  down 
class  and  priestly  distinctions  and  privileges,  and  to 
grant  to  all  equal  rights  and  opportunities,  and  to 
honor  each  one  only  as  he  lived  a  life  of  simple  right- 
eousness. 

George  Fox  and  his  followers  advanced  the 
truth  that  revelation  is  in  m.an  rather  than  to  man; 
that  any  statement  of  truth  is  a  mere  jingle  of 
words  to  any  one  who  does  not  comprehend  that 
truth,  and  that  with  each  individual  revelation  takes 
place  as  the  truth  is  appreciated  in  his  own  conscious- 
ness and  becomes  a  part  of  his  make-up,  his  character. 
This  is  the  current  which  is  at  the  bottom  of  the 
movement  of  progressive  civilization,  so  rapid  in  the 
past  century,  and  in  which  we  believe  the  Society  of 
Friends  has  held  a  foremost  place. 

We  have  met  to  consider  something  of  the  im- 
press which  the  Society  as  a  whole  has  made  upon  its 
own  members  and  upon  the  community  at  large.  A 
stranger  came  into  this  neighborhood,  saw  the  more 
quiet  and  orderly  manner  of  life,  and  inquired  its 
cause.    I  believe  it  due  to  the  Quaker  influence. 

We  have  met  to  commemorate  something  of  the 
spirit  of  the  Quaker  of  the  Olden  Time  as  portrayed 
by  Whittier: 


The  Quaker  of  the  olden  time !  — 

How   cahn  and  firm  and  true, 
Unspotted  by  its   wrong  and  crime, 

He  walked  the  dark  earth  through. 
The  lust  of  power,  the  love  of  gain, 

The  thousand  lures  of  sin 
Around  him,  had  no  power  to  stain 

The  purity  within. 

With  that  deep  insight  which  detects 

All  great  things  in  the  small. 
And  knows  how  each  man's  life  affects 

The  spiritual   life  of  all, 
He  walked  by  faith  and  not  by  sight, 

By  love  and  not  by  law ; 
The  presence  of  the  wrong  or  right 

He  rather  felt  than  savv-. 

He  felt  that  wrong  with  wrong  partakes, 

That  nothing  stands  alone, 
That  whoso  gives  the  motive,  makes 
;  His  brother's  sin  his  own, 

And,  pausing  not  for  doubtful  choice 

Of  evils  great  or  small 
He  listened  to  that  inward  voice 

Which  called  away  from  all.  w 

****** 

This  spirit  of  the  early  Friends  which  Whittier 
has  so  beautifully  described  in  these  words  is  worthy 
of  our  consideration. 


SETH    K.   ELLIS,    WAYNESVILLE,  OHIO. 

I  will  request  the  privilege  of  deferring-  my  re- 
marks until  this  afternoon's  session,  as  the  hour  of 
opening  has  been  necessarily  delayed. 


''  HISTORY  OF  MIAMI  MONTHLY  MEETING 
FROM  1803  TO  1828.'' 

CLARKSON    BUTTERWORTH,    WAYNESVILLE,    OHIO. 

We  have  the  promise  for  tomorrow  afternoon, 
somewhat  on  the  Fundamental  Doctrine  of  Quakerism, 
"The  Inshining  and  Inspeaking  Spirit  of  God."  This 
has  been  as  universal  as  the  race  of  rational  man. 
"From  the  day  that  Adam  heard  the  voice  of  the  Lord 
God  in  the  Garden  to  this  hour,  the  awful  accents  of 
the  Holy  Spirit  have  been  distinguished  from  all  other 
calls  and  voices." 

I  love  to  think  that  when  the  Prophet  discovered 
God's  truth  to  be,  'T  will  write  my  law  in  their  hearts 
and  they  shall  knov/  me,"  it  was  a  clearer  perception 
than  before,  of  an  ever  potent  truth  of  the  ages.  That 
the  Light  v/hich  "liteth  every  man"  has  done  so  from 
the  beginning,  and  through  all  time  has  been  the 
mighty  influence  for  good  among  all  peoples  —  that 
it  did  shine  and  3^et  shineth,  even  in  darkness,  though 
the  darkness  has  often  "comprehended  it  not,"  knew 
not  what  \vas  guiding.  And  yet  men  have  been  prone 
to  idolatry,  not  easily  perceiving  that  God  is  a  spirit, 
and  tabernacles  with  men,  is  the  authority  and  power 
in  the  human  soul  v^'liich  sets  duty  forth  and  insists 
upon  its  performance. 

I  love  to  trace  in  history  man's  advancement, 
under  this  enlightening  and  benign  power  and  spirit, 
from  the  ancient  doctrine  of  "an  eye  for  an  eye  and 
a  tooth  for  a  tooth"  to  the  nobler  sentiment  which 
says  "See  that  none   render   evil   for   evil   unto   any 


man,"  and  from  the  notion  that  "God  is  a  man  of 
war,"  wreaking  vengeance,  to  that  grand  perception 
which  exclaims  "Praise  ye  the  Lord,  for  he  is  good; 
for  his  mercy  endureth  forever." 

While  this  progress  has  been  going  on,  sterling 
men.  Prophets  of  God,  have  arisen  from  period  to 
period,  to  call  rulers  and  people  from  self-service, 
gross  oppression,  and  vile  living  to  greater  recogni- 
tion of  human  rights  and  needs  and  to  the  great  de- 
mands of  righteousness,  leading  on  toward  the  recog- 
nition of  human  brotherhood.  —  The  king  is  no  better 
than  the  plowman  who  behaves  as  well  as  lie. 

Alore  than  two  and  a  half  centuries  ago,  in  Eng- 
land, the  times  were  ripe  for  such  a  prophet  and 
leader.  Warring  factions  had  long  deluged  the  land 
with  blood,  and  human  life  and  comfort  were  little 
regarded.  Whatever  party  chanced  to  be  in  the 
ascendant  oppressed  the  otlicrs,  and  religious  persecu- 
tion and  intolerance  prevailed  widely.  Priest  and 
ruler  were  self-seeking  and  profligate,  and  spiritual 
wickedness  in  liigh  places  was  a  reproach  to  the  na- 
tion. Then  the  pure  and  innocent  George  Fox,  by 
no  means  the  least  of  the  prophets,  recognizing  the 
power  and  authority  of  the  "Indwelling  and  Inspeak- 
ing  Spirit  of  God,"  was  impelled  to  proclaim  it,  and 
to  call  men  and  women  into  obedience  to  its  moni- 
tions;  and  multitudes,  tired  of  the  insincerity  and 
want  of  steadfastness  which  had  been  so  nearly  uni- 
versal among  the  religious  professors  and  teachers, 
were  scon  gatliercd  into  fcllovv'ship  v/ith  the  plain 
true  mian.  They  liad  seen  how  the  high  dignitaries 
of  the  church  had  joined  in  persecuting  those  differ- 
ing from  them  in  opinion,  but  as  soon  as  the  chang- 
ing times  put  uppermost  those  of  different  views, 
made  haste  to  save  their  profits  and  emoluments  by 
change  of  religious   pretensions ;    and  the   "common 


10 

people"  were  glad  to  find  something  more  stable,  and 
consonant  with  the  witness  for  truth  within  them- 
selves. Many  of  them  found  like  call  to  service  with 
Fox,  and,  the  soil  being  ready  for  the  seed,  went  far 
and  v/ide  through  the  nation  and  into  other  dominions 
and  the  islands  of  the  sea,  and  to  the  shores  of  Amicr- 
ica,  spreading  their  perception  of  the  truth,  and  teach- 
ing human  equality,  human  rights,  and  human 
brotherhood. 

They  set  up  meetings  for  religious  comm.union 
and  worship  and  for  the  care  of  the  church  as  there 
seemed  need  of  them,  in  all  countries  where  they  ob- 
tained a  foothold.  Many  migrated  to  these  shores, 
meetings  were  set  up  along  the  seaboard,  and  later 
further  inland,  and  the  Friends  and  their  simple  demo- 
cratic ways  and  views  had  a  powerful  influence  in 
shaping  the  free  institutions  of  this  country  and  over- 
throwing human  slavery  therein. 

In  the  latter  part  of  the  i8ch  century  two  m.  ms., 
Westland  and  Redstone,  v/ere  established  in  South 
Western  Pa,,  and  these  united  in  composing  Redstone 
Q.  M.  —  all  subordinate  to  Baltimore  Y.  M.  About 
that  time  Friends  in  the  slave  states,  not  liking  to  rear 
and  leave  their  families  under  the  influence  of  the 
slave  system,  and  hoping  to  better  their  material  situa- 
tion as  well,  began  to  migrate  into  the  Territory  N.  W. 
of  the  Ohio  river.  Settlements  were  made  in  Eastern 
Ohio,  and  in  the  neighborhood  of  V/aynesville  —  the 
latter,  at  least,  coming  largely  or  entirely  from  the 
slave  states  —  many  from  the  m.  ms.  of  Bush  River 
and  Cane  Creek  in  Newberry  and  Union  counties. 
South  Carolina.  Their  settlement  in  the  Miami 
country  w^as  within  the  jurisdiction  of  Westland  m. 
ni.  aforesaid.  A  little  later,  immigrants  arrived  from 
the  eastern  parts  of  Pennsylvania,  and  from  the  east- 
ern seashore  states,  and  elsev;here. 


11 

On  nth  month,  20th,  1799,  the  famihes  of  Robert 
Kelly,  Abijah  O'Ncall  and  James  ]\Iills,  from  Bush 

River  m.  m.,  settled  near  the  site  of  Waynesville. 
4,  25,  iSoo,  David  Faulkner  and  David  Painter  ar- 
rived from  Hopewell  m.  m.,  Frederic  Co.,  Va.  George 
Hav/orth,  David  Holloway  and  Rowland  Richards 
came  the  same  year,  and  in  that  year  Joseph  Cloud, 
(who  later  settled  here  himself),  a  minister  from 
Cane  Creek  m.  m.,  N.  C,  came  and  held  several  meet- 
ings among  them  which  are  believed  to  have  been  the 
first  Friends'  meetings  held  in  the  original  limits  of 
Miami  m.  m.,  which  embraced  all  the  territory  north 
of  the  Ohio  River  and  v/est  of  the  Hocking,  extend- 
ing indefinitely  north  and  west. 

Other  Friends  continued  to  arrive  until  4,  26, 
1 80 1,  when  a  number  collected  together  in  a  volunteer 
m.  f.  w.  at  the  dwelling  of  Rowland  and  Lydia  Rich- 
ards, which  the  aged  and  intelligent  Mary  Baily  tells 
me  was  near  the  center  of  the  block  in  Waynesville, 
bounded  by  Nortii,  Third,  Miami  and  Fourth  streets, 
and  long  owned  afterwards  by  Xoah  Haines  and 
family  —  a  part  still  owned  by  a  granddaughter,  Anna 
C.  F.  O'Xeall,  and  a  part  by  Eliza  Haines,  widow  of 
Seth  Silver  Haines,  youngest  son  of  Noah.  Twelve 
families  were  represented  at  the  meeting,  consisting 
of  24  parents  and  47  children,  all  said  to  have  been 
living  within  one  mile  of  the  meeting  place.  The 
membership  of  many  of  these  v/as,  or  soon  came  to 
be,  certified  to  Wcstland  m.  m.  aforesaid,  about  300 
miles  away,  but  then  the  most  suitable  m.  m.  for  the 
Friends  of  this  settlement,  who  maintained  their  afore- 
said volunteer  m.  f.  w.  during  that  summer,  and  in 
the  following  v/inter  forwarded  a  request  to  that 
m.  m.,  for  a  recognized  meeting  to  be  granted  them, 
to  be  held  on  First-days  and  in  the  middle  of  the  v/eek. 


12 

and  12,  26,  1 801,  that  m.  m.  adopted  the  following 
minute  — 

'*A  number  of  Friends  being  settled  near  the 
Little  Miami,  request  has  been  made  for  the  privilege 
of  holding  ms.  f.  w.  on  First-  and  Fifth-days  of  the 
week.  After  weighty  deliberation  it  appears  to  be 
the  sense  of  this  m^eeting  that  a  committee  be  appointed 
to  sit  with  them,  inspect  into  their  situation  and  judge 
of  the  propriety  of  granting  their  request.  Jacob 
Griffith,  Abram  Smith,  David  Grave  and  Henry  Mills 
are  appointed  to  the  service,  to  report  when  called  on 
by  this  m.eeting." 

The  follovving  minute  of  the  same  meeting  bears 
date  9,  25,  1S02.  "The  Representatives  to  the  Q.  M., 
[Redstone]  report  they  all  attended  the  same,  and 
that  that  meeting  united  in  leaving  this  at  liberty  to 
act  in  respeci:  to  the  request  of  Friends  near  the  Little 
Miami  as  way  may  open  in  the  truth.  After  diverse 
sentiments  were  expressed  it  appeared  the  sense  of 
Friends  that  the  request  be  granted  till  otherwise  di- 
rected. David  Grave,  Joseph  Townsend,  Abraham 
Smith  and  Henry  Lewis  are  appointed  to  write  to  the 
PViends  there  on  the  occasion  and  forward  the  sub- 
stance of  this  minute  when  opportunity  offers."  It 
seemiS  there  were  no  reliable  mails,  and  private  con- 
veyance had  to  be  awaited. 

The  meeting  was  set  up  accordingly,  and  appears 
to  have  used  for  a  meeting  house  a  log  building  which 
had  been  erected  for  a  dwelling  by  Ezckiel  Cleaver, 
maternal  grandfather  of  the  late  Empson  Rogers.  It 
stood  on  the  N.  E.  corner  of  Third  and  Miam.i  streets, 
at  or  near  the  site  of  the  present  residence  of  Adam 
Stoops.  The  logs  for  its  construction  were  drawn 
together  with  oxen  by  William  O'Neall,  then  nine 
years   of   age  —  son    of   Abijah   and   Anna    (Kelly) 


13 

O'Neall,  and  father  of  George  and  the  late  Abijah 
P.  O'Neall. 

The  first  marriage  among  the  Friends  here,  was 
that  of  Wilham  Mills,  son  of  James,  to  Mary,  daughter 
of  Rowland  and  Lydia  Richards,  which  was  sol- 
emnized by  a  Baptist  minister,  a  method  of  marriage 
at  that  time  resorted  to  with  the  consent  of  Friends 
concerned  because  the  m.  m.  which  might  have  been 
consulted,  was  so  quite  out  of  reach.  They  became  the 
parents  of  ten  children,  of  whom  Elizabeth,  the  oldest, 
was  born  lo,  4,  1803. 

The  first  Friends'  meeting  house,  built  for  that 
purpose,  at  Waynesville,  was  on  the  S.  W.  corner  of 
Fourth  and  High  streets,  at  or  very  near  the  site  of 
the  present  meeting  house  of  Orthodox  Friends.  It 
was  probably  erected  after  ])diami  m.  m.  was  estab- 
lished—  say  in  1803  or  1804  —  and  was  a  log  struc- 
ture. I  am  inclined  to  the  opinion  that  it  was  suc- 
ceeded by  a  larger  and  better  one  of  the  same  material 
before  Friends  built  their  large  brick  meeting  house 
in  181 1 — the  same  in  v/hich  v;e  are  holding  these 
centennial  exercises  —  on  the  West'  side  of  Fourth 
street,  between  High  and  IMiami. 

^luch  of  the  foregoing  matter  about  Friends'  set- 
tlement and  early  meetings  in  these  regions  I  have  de- 
rived from  an  unsigned  but  reliable  publication,  dated 
2,  19,  1863,  put  forth  by  the  late  Achilles  Pugh,  an 
Ortliodox  Friend  who  had  lived  quite  a  v/hile  in 
Wa3'ncsville,  and  was  an  intelligent  and  capable  man. 

The  m.  f.  w.  aforesaid,  autliorized  by  Westland 
m.  m.  and  Redstone  Q.  M.,  was  of  the  class  called 
Indulged  Meetings,  and  was  held  on  trial,  so  to 
speak. 

By  the  forepart  of  1803  the  Friends  settled  about 
Waynesville  and  neighboring  regions  haa  become  quite 
numerous.     Many   of    them    were,    or   soon   became, 


14 

members  of  Westland  m.  m.  by  certificates  from  else- 
where. I  have  already  given  the  names  of  some  of 
the  earliest.  Repeating  some  of  them,  I  now  give  the 
following  nearly  full  list  of  all  the  families,  and  indi- 
viduals vvho  were  parts  of  families,  and  some  not  in 
families,  who  had  arrived  before  lo,  13,  1803.  First 
—  some  who  were  certified  to  Westland  m.  m.  by  Bush 
River  m.  m.,  S.  C,  9,  25,  1802,  viz. : 

Abljah  and  Anna  (Kelly)  O'Neall,  and  children.  9  persons 
Samuel   and  Hannah    (Pearson)    Kelly  and  chil- 
dren      8 

James  and  Lydia    (Jay)    Mills  and  children 10  " 

Robert  and  Sarah  (Patty)    Kelly  and  children..  6(?)  " 

Mary  (Jay)   Patty,  wife  of  Charles  Patty 1 

Layton  and  Elizabeth  (Mills)  Jay  and  children..  8  " 

Ann  Plorner,  wife  of  Thomas  Horner i  " 

Ellis   Pugh   and    Phebe  his   wife 2  " 

This  partial  list 45(?) 

From  Cane  Creek,  S.  C,  m.  m.  at  dates  prefixed : 
12,  19,  1803  —  Amos  and  Elizabeth  (Townsend) 
Cook,  and  family. 

12,  19,  1803  —  Levi  and  Ann  (Fraizer)  Cook, 
and  family. 

4,  23,  1803  —  Esther  Campbell,  Naomi  Spray. 

4,  23,  1803  —  Samuel  and  Mary  (Wilson)  Spray, 
and  family. 

4,  23,  1803  —  Robert  and  Flannah  (Wilson)  Fur- 
nas, and  family. 

5,  21,  1803  —  Dinah  (Cook)  Wilson. 

5,  21,  1803  —  Jehu  and  Sarah  (Hawkins)  Wil- 
son, and  family. 

5,  21,  1803  —  Christopher  and  Mary  (Cox)  Wil- 
son, and  family. 

5,  21,  1803  —  Thomas  and  Tamar  Cox. 


15 

This  partial  list  about  40  persons.  ] 

Other  names  — 

Ezekiel  and  Abigail  Cleaver  and  family. 

Samuel  Linton  and  five  children  —  Xathan, 
David,  James,  Elizabeth  (Linton)  Satterthwaite,  Jane 
(Linton)  Arnold. 

Edward  and  Margaret  Kindley  and  family. 

John  MuUin  and  family. 

Benjamin  and  Llannah  Evans  and  family. — 
[This  family,  though  settled  here  before  the  date 
10,  13,  1803,  produced  to  Miami  m.  m.  in  6th  mo., 
1804,  a  certificate  from  Bush  River  m.  m.  No  doubt 
there  were  numerous  other  Friends  settled  in  this 
corner  of  Ohio  before  the  opening  of  Miami  m.  m. 
who  brought  certificates  to  it  later,  and  yet  others 
wdiom  I  have  failed  to  mention,  who  had  been  certi- 
fied to  Westland  m.  m.J  I  would  guess  the  total  num- 
ber of  members  in  this  partial  list,  named  and  un- 
named, was  not  less  than  75,  making  a  total  of  fully 
160. 

By  this  time  these  felt  the  need  of  further  meet- 
ing privile.o^es,  and  about  6th  month,  1803,  or  earlier, 
through  Westland  m.  m.  asked  of  Redstone  Q.  AL 
the  establishment  of  their  m.  f.  w.  and  the  grant  of  a 
p.  m.  and  a  m.  m.  Tliereupon  said  O.  M.  (iirected  a 
committee  to  sit  with  them  and  report  their  judgment 
in  the  matter,  and  at  the  Q.  M.  held  at  Westland,  9, 
5.  1S03,  granted  tlie  request  as  the  following  minutes 
indicate.  — 

1st.  —  "The  Committee  (excepting  one)  having 
sat  with  Friends  near  Little  Miami,  report  that  after 
weightily  conferring  together,  did  believe  that  it 
might  be  right  to  grant  their  request  —  I\Ieeting  for 
worship  to  be  held  on  First-  and  Fifth-days,  Monthly 
Meeting  on  the  second  Fifth-day  in  each  month,  and 
the  I'rcparative  Meeting  on  the  day  preceding,  to  be 


16 

called  Miami  Monthly  Meeting,  which  the  Quarterly 
Meeting  unites  with  and  appoints  Thomas  Grisell, 
Mahlon  Linton,  Samuel  Cope,  Enoch  Chandler,  Jona- 
than Taylor  and  Horton  Howard  to  attend  the  open- 
ing of  said  meetings  at  the  time  proposed  in  next 
month,  and  confer  with  Friends  and  report  where  they 
may  think  most  suitable  for  the  boundary  of  said  meet- 
ing to  be." 

2d.  —  "At  Miami  Monthly  Meeting  held  the  13th 
day  of  the  loth  month  1803,  part  of  the  Quarterly 
Meeting  committee  being  present.  A  copy  of  a  min- 
ute of  Westland  m.  m.  was  produced  to  this  meeting, 
appointing"  David  Faulkner  and  Samuel  Kelly  to  serve 
in  the  station  of  Overseers  of  Miami  particular  meet- 
ing"—  [that  is,  of  Miami  m.  f.  w.j  The  extracts 
[from  the  minutes]  of  our  late  Y.  M.  [Baltimore] 
were  produced  and  read.  Our  Friend  Ann  Taylor 
produced  a  certificate  to  this  meeting,  dated  the  17th 
day  of  the  9th  month  1803,  expressive  of  the  unity 
of  Concord  m.  m.  with  her  visting  Friends  about  the 
]\iiamis,  whose  service  among  us  has  been  acceptable. 
The  meetinjT  concludes." 

The  first  quoted  minute  above  is  a  copy  of  a  min- 
ute of  Redstone  Q.  M.,  entered  in  Miami  m.  m.  book 
in  advance  of  its  opening  minute,  and  the  further  quo- 
tations are  the  full  minutes  of  the  first  sitting  of  Miami 
m.  m.  itself, — men's  department.  They  do  not  show 
who  served  as  clerk  that  day.  This  was  a  common 
omission  in  many  m.  ms.  The  Concord  m.  m.  which 
had  liberated  Ann  Taylor  for  religious  labor  here,  was 
a  new  one  in  Eastern  Ohio,  founded  in  1801,  and  still 
maintained. 

At  the  next  meeting,  11,  12,  1803,  Representatives 
from  the  p.  m.  were  present,  with  its  answers  to  the 
1st,  2d  and  9th  queries  which  the  m.  m.  adopted. 
Samuel  Linton  was  appointed  Clerk,  for  the  ensuing 


17 

year.  (Most  likely  he  had  served  at  the  opening  meet- 
ing. His  wife,  Elizabeth,  had  died  in  Penna.,  and  he 
brought  a  certificate  for  himself  and  his  five  children 
from  Bucks  m.  m.  to  Westland  in  1802).  Samuel 
Spray  and  Samuel  Kelly  were  appointed  Representa- 
tives to  the  ensuing  O.  M.  at  Redstone,  and  then  the 
2d  meeting  concluded. 

At  the  3d,  held  12,  8,  1803,  the  first  members  were 
received  on  certificate.  Men's  minutes  do  not  show 
whence  it  came,  nor  the  date,  but  women's  shov/  that  it 
was  from  Bush  River  m.  m.,  S.  C.  It  was  for  Jemima 
Wright  and  her  five  children,  following,  —  Jane, 
Joshua,  Jemima,  Joab  and  Joel  —  every  name  in  the 
whole  six  beginning  v/itli  J. 

At  the  date  i,  12,  1804,  I  find  the  men  made  the 
following  minute — "By  the  miitute  of  the  O.  M.  held 
the  5th  day  of  the  12th  month  last,  it  appears  that  the 
rivers  Ohio  and  'Kockhocken'  are  to  be  the  southern 
and  eastern  boundaries  of  Aliami  m.  m." 

The  next  month — 2,  9,  1804,  some  query  ansvvers 
were  adopted  and  directed  to  be  forwarded  to  the  en- 
suing Q.  M. —  [Redstone]  *'if  any  way  opens  for  so 
doing."  Samuel  Spray,  David  Faulkner,  Edv/ard 
Kindley  and  Robert  Furnas  were  appointed  to  unite 
with  a  committee  of  women  Friends  in  proposing  some 
persons  for  Elders.  l\vo  months  later  they  proposed 
Abijah  O'Neall  and  Jeliu  Wilson  on  the  pari;  of  the 
men.  The  m.  ra.  took  the  matter  under  consideration 
and  did  not  finally  decide  till  6,  14,  1S04,  when  the 
nominations  v/ere  approved,  and  the  matter  submitted 
to  the  O.  M.  [Redstone.]  The  commiLtee  on  the  part 
of  the  women  had  been  Dinali  Wilson,  Lydia  Rich- 
ards, Hannah.  Kelly  and  Margaret  Kindley,  and  the 
womien  nominated  were  Dinah  Wilson  and  Abigail 
Cleaver,  who  were  approved  in  6th  month  by  the  wo- 
men's meeting,  and  the  Q.  ]\i.  was  notified  as  in  the 


18 

case  of  the  men.  It  will  be  seen  that  Friends  acted 
with  great  deliberation,  as  was  proper.  These  ap- 
pointments were  for  life,  or  during  good  behavior,  and 
v/e  may  presume  that  they,  and  the  members  of  the 
committee  who  nominated  them,  were  chosen  from 
the  discreet  and  reliable  members  of  the  Meeting. 

As  a  further  recall  of  meritorious  members  I  may 
say  that  for  the  time  before  2,  i,  1807,  other  official 
positions  were  conferred  as  follows : 

Clerk — (after  Samuel  Linton) — 12,  13,  1804, 
Robert  Furnas.    2,  10,  1806,  Samuel  Test. 

Assistant  Clerk — 4,  12,  1804,  and  8,  14,  1806, 
Robert  Furnas. 

Overseer — (after  10,  13,  1803) — 9,  13,  1804, 
Isaac  Perkins,  William  Walker. 

4,  II,  1805 — For  "Lee's  Creek,"  Jesse  George  and 
Jesse  Baldwin. 

7,  II,  1805 — Asher  Brown.  , 
9,  12,  1805 — For  West  Branch,  Jeremiah  Mote. 

1,  8,  1806 — For  Caesar's  Creek,  Robert  Furnas. 

2,  13,  1806 — For  Caesar's  Creek,  Robert  Mill- 
house. 

4.  10,  1806 — For  Elk  Creek,  Jesse  Kin  worthy 
and  Joseph  Smith. 

8,  14,  1806 — For  'Xee's  Creek,"  Ennion  Williams. 

8,  14,  1806 — For  "Todsfork,"  Francis  Hester. 

9,  II,  1806 — For  "Lee's  Creek,"  Phineas  Hunt. 

10,  9,  1806 — Edward  Kindley  for  Miami  and  Wil- 
liam Williams  for  Clearcreek. 

Representatives  to  Redstone  Q.  M. —  (On  several 
occasions  none  were  appointed  because  no  way  to  go 
appeared ) . 

11,  10,  1803 — Samuel  Spray  and  Samuel  Kelly. 

5,  10,  1804 — David  Holloway. 

II,  8,  1804 — Thomas  Perkins,  John  Smith, 
5,  9,  1S05 — John  WilsoUj,  Phineas  Hunt. 


19 

8,  8,  i8o5— Mordicai  Walker,  David  Painter, 
David  Faulkner. 

5,  8,  i8o6 — John  Stubbs,  Samuel  Spray,  John 
Sanders,  Isaac  Perkins. 

8,  14,  1806 — Asher  Brov/n,  Samuel  Spray, 
Thomas  Horner. 

II,   13,  1806 — Joel  Wright,  David  Horner. 

Recorder  of  Births  and  Deaths — 9,  13,  1804 — 
Robert  Furnas. 

Recorder  of  Marriage  Certificates — 9,  13,  1804, 
Robert  Furnas,  5,  9,  1805,  Levi  Cook. 

Ministry — 7,  10,  1806 — Samuel  Spray's  gift 
therein  acknov/ledged. 

6,  12,  1806— Charity  Cook  liberated  to  visit 
families. 

10,  9,  1806 — Jacob  Jackson  liberated  to  visit  the 
m.  m.'s  branches. 

By  2,  I,  1807,  82  men  had  accepted  appointments 
on  committees,  ranging  from  one  time  to  twenty-six 
times,  and  if  all  the  appointments  of  each  are  added 
into  one  sum  it  makes  387. 

Of  all  these 

Samuel  Soray  had 26       Rowland  Richards  had. . .     8 

Abiiah  O'Neall "'^      )Isaac  Perkins   8 

Asher  Brown  19       Georj^e  Haworth   7 

Jehu  Wilson   18       Samuel  Test  7 

David  Faulkner  15       Samuel  Packer 7 

Mordicai  Walker 15       Joseph   Cloud   7 

Samuel   Kelly   14       Amos  Cook   6 

Robert  Furnas   13       David  Holloway    6 

Edward  Kindley   10      John    Hunt    6 

John  Stubbs    10       William   Walker    5 

John  Smith  9       Andrew   Hoover    5 

Isaac  Ward   9       William  Lupton 5 

Jonathan  Wright 0 

and  each  of  the  rest  a  smaller  number. 

These  variations  are  owing  to  several  causes — 
faithfulness,  fitness  for  service,  opportunities,  place  of 
abode,  and  the  time  of  arriving  in  the  country. 


20 

I  find  that  men's  minutes  show,  by  the  same  date, 
(2,  I,  1807)  about  1,867  accessions  by  certificate,  and 
women  accepted,  of  women  and  children,  quite  a  num- 
ber besides,  of  which  men's  minutes  have  no  mention. 
Meantime  very  few  took  certificates  away.  Men's 
minutes  show  30  apphcations  for  membership;  nearly 
all  of  which  were  accepted,  while  on  the  other  hand 
there  were  17  disownnients,  mostly  for  out-going  in 
marriage.  There  were  about  21  marriages,  and  no 
doubt  the  births  largely  exceeded  the  deaths. 

The  large  increase  in  membership  which  the  above 
statements  indicate  was  settled,  not  at  Waynesville  and 
its  immediate  vicinity  only,  but  in  several  places  in 
surrounding  counties  as  well,  and  before  the  date 
aforesaid  Miami  m.  m.  had  indulged  ms.  f.  w.  as  fol- 
lows : 

First — One  *'for  the  Friends  on  Lee's  and  Har- 
din's Creeks,"  in  Highland  County,  near  the  present 
Leesburg.  It  was  granted  5,  10,  1804,  and  opened  5, 
20,  1804.    Merged  later  in  Fairfield  established  m.  f.  w. 

Second — One  "for  the  Friends  on  Todsfork,"  at 
or  near  the  present  Center,  granted  4,  11,  1805,  and 
opened  4,  18,  1805,  in  the  the  present  Clinton  county, 
in  territory  then  in  Warren  count}',  and  so  till  1810, 
when  Clinton  county  was  organized. 

Third — One  at  "West  Branch"  nearly  two  miles 
s.  s.  w.  of  the  present  West  Milton,  in  Miami  County, 
Ohio — granted  5,  9,  1805,  and  opened  5,  23,  1805, 
about  one  mile  v/est  of  the  west  branch  of  the  Big 
Miami — i.  e.  v/est  of  Stillwater. 

Fourth — One  at  "Elk  Creek,"  near  the  present 
West  Elkton,  in  Preble  county,  Ohio — granted  9,  12, 
1805,  and  opened  9,  26,  1805.  Merged  later  in  the 
established  m.  f.  w  called  Elk  Creek. 

Fifth — "Caesar's  Creek" — granted  10,  10,  1805, 
and  opened  not  far  from  the  site  of  the  present  Caesar's 


31 

Creek  meeting  house,  on  the  n.  w.  side  of  the  creek, 
about  7  miles  nearly  east  of  Waynesville,  lo,  24,  1805. 
Merged  later  in  the  established  m.  f.  w.  of  the  same 
name. 

Sixth — 'Turtle  Creek."  At  or  near  the  location 
of  the  present  Turtle  Creek  meeting  house,  in  Turtle 
Creek  Township,  Warren  Co,  about  5  miles  s.  w.  of 
Waynesville — granted  4,  10,  1806,  and  opened  5,  8, 
1806.  Merged  later  in  Turtle  Creek  established  m. 
f.  w. 

Seventh — ''Clear  Creek,"  "on  the  waters  of 
Paint,"  three-fourths  of  a  mile  west  of  the  present 
Samantha,  in  Highland  County,  Ohio — granted  7,  10, 
i8c6,  and  opened  8,  3,  1806.  Merged  later  in  the  es- 
tablished m.  f.  w.  of  the  same  name — Clear  Creek. 

Eig]:th—'¥^\\  Creek"— for  "the  Friends  of  Fall 
Creek  on  the  waters  of  Paint,"  in  Highland  Co.,  near 
the  present  Rainsboro — granted  9,  11,  1806,  and 
opened  9,  28,  1806.  Merged  afterwards  in  Fall  Creek 
m.  f.  W.J  established. 

Ninth — "Union" — for  "the  Friends  near  the 
mouth  of  Ludlow's  Creek,"  in  Miami  County,  near 
Ludlow  Falls,  and  on  the  west  side  of  Stillwater — 
granted  10,  9,  1806,  and  opened  11,  2,  1806.  Merged 
later  in  L'nion  m.  f.  w.,  established. 

The  Friends  in  all  these  places  soon  called  for 
established  meetings,  and  got  them,  and  p.  ms.  and 
m.  ms.  were  rapidly  set  up.  With  the  concurrence 
of  IMiami  m.  m.,  12,  i,  1806,  Redstone  Q.  M.  estab- 
lished West  Branch,  Center  and  Caesar's  Creek  ms. 
f.  w.  and  p.  ms.  with  m.  ms.  at  West  Branch  and 
Center.  The  preparatives  were  opened— West 
Branch,  i,  15,  1807,  Center,  2,  4,  1807,  and  Caesar's 
Creek,  2,  5,  1807.  The  m.  ms.  were  opened,  West 
Branch  i,  17,  1807,  and  Center,  2,  7,  1807.  The  lat- 
ter w^as  composed  of  Lenter  and  Caesar's  Creek  Pre- 


22 

paratives,  and  was  held  alternately  at  the  two  places 
except  on  one  or  two  occasions,  till  Caesar's  Creek,  m, 
m.  was  opened,  5,  26,  1810. 

The  boundaries  of  Caesar's  Creek  and  Center  p. 
ms.  (and  the  m.  ms.  were  the  same)  — were  recorded 
as  follows: 

1st.,  Caesar's  Creek — "Beginning  at  John  Haines' 
mill  on  the  Miami,  thence  with  the  road  towards  Tods- 
fork  as  far  as  the  8-mile  tree,  thence  northwardly. 
On  the  N.  W.  the  Miami  to  its  head,  and  onward  in 
the  same  direction."  Was  the  mill  of  John  Haines  at 
Waynesville?  If  so  the  S.  boundary  coincided  nearly 
with  the  present  road  fron-i  that  place  8  miles  toward 
Wilmington,  the  E.  side  was  measurably  parallel  to  the 
Miami,  and  the  settlement  of  Friends  near  Old  Town, 
and  those  on  Massic's  Creek  and  at  Green  Plain,  v/ere 
included,  as  subsequent  occurrences  testified. 

2d — The  boundary  of  Center  m.  m.  was  as  fol- 
lows: '^Beginning  at  Morgan  Vanmeter's  and  from 
thence  with  the  road  leading  to  Mad  River."  This  is 
all  there  is  of  it.  I  take  it  that  the  S.  E.  comer  of  the 
included  territor}^  was  at  Morgan  Vanmeter's.  He 
was  a  very  early  settler  in  the  county — Highland,  quite 
early — now  Clinton  at  that  part — and  lived  just  E.  of 
Snow-Hill,  across  the  creek,  and  about  two  miles  N. 
W.  of  the  present  New  Vienna.  The  place  was  well 
known  in  the  early  days.  Roads  began  there  and  ran 
in  various  directions — one  "towards  Mad  River"  as 
aforesaid,  and  one  called  "the  College  Township  road,'* 
through  Cuba  and  near  Clarksville,  and  on  westward 
to  the  College  Township  in  Butler  county,  and  one 
"through  Oakland  and  Waynesville  in  Warren  coun- 
ty to  Eaton  in  Preble  county."  I  suppose  the  south- 
em  boundary  of  the  Center  meeting  was  quite  convex 
outwardly,  so  as  to  take  in  Springfield  Friends  in  and 
near  the  valley  of  Todsfork  as  far  as  Clarksville,  and 


23 

terminated,  somehow,  at  "the  8-miIe  tree"  aforesaid. 
The  east  side  took  in  the  Friends  at  Grassy  Run, 
(Bloomington)  and  those  of  Seneca,  (Jamestown), 
and  m.iist  have  terminated  in  an  acute  angle  in  the 
eastern  boundary  of  Caesar's  Creek. 

9,  7,  1807,  Redstone  Q.  M.  as  in  the  cases  fore- 
going, estabHshed  Fairfield,  Clear  Creek  and  Fall 
Creek  ms.  f.  w.,  and  granted  Fairfield  and  Clear 
Creek  p.  ms.  and  Fairfield  m.  m.  The  Fairfield  meet- 
ings were  at  or  near  the  site  of  the  present  Fairfield 
meeting  house,  about  i  mile,  nearly  south,  of  Lees- 
burg  aforesaid,  except,  that  the  m.  m.  alternated  for  a 
time,  between  that  place  and  Clear  Creek,  near  Sa- 
mantha.  It  was  composed  of  the  two  p.  ms.  afore- 
said, of  which  Clear  Creek  was  composed  of  Clear 
Creek  and  Fall  Creek  ms.  f.  w.  The  m.  m.  was 
opened  7,  18,  1807,  and  was  the  last  m.  m. — the  4th 
one — granted  by  Redstone  Q.  M.  in  the  original  limits 
of  Miami  m.  m. 

In  1807,  upon  the  request  of  Miami,  West  Branch 
and  Center  m.  ms.  Redstone  O.  M.  presented  to  Bal- 
timore Y.  M.  their  petition  for  a  Q.  M.,  and  Miami 
Q.  M.  was  accordingly  granted  in  1808,  composed  of 
said  m.  ms.  and  Fairfield  m.  m.,  which  latter  had 
been  established  meanwhile,  and  the  Q.  M.  was  opened 
at  Waynesville,  Ohio,  5,  13,  1809,  Representatives  on 
the  part  of  the  men  being  present  from  the  m.  ms. 
as  follows : 

Miami — Isaac  Pedrick,  Asher  Brown,  John 
Stubbs,  Nathan  Stubbs. 

West  Branch — Benjamin  Iddings,  William  Nail, 
Jeremiah  Mote,  Isaac  Embree  and  Samuel  Peirce. 

Center — Jonathan  Wright,  Isaac  Perkins,  Samuel 
Spray,  Henry  Millhouse. 

Fairfield — Josiah  Tomlinson,  Ennion  Williams, 
Richard  Barrett,  Zebulon  Overman. 


24 

Before  1828  other  Q.  M.'s  were  set  up — viz. : 

West  Branch,  set  off  from  Miami  Q.  M.  by  Bal- 
timore Y.  M.  in  181 1,  and  opened  at  ''West  Branch" 
6,  13,  1812. 

Fairfield— Set  off  from  Miami  O.  M.  by  Ohio 
Y.  M.  in  1 814,  and  opened  at  "Fairfield,"  Highland 
Co.,  Ohio,  in  181 5. 

Whitewater — Set  off  from  West  Branch  Q.  M. 
and  granted  by  Ohio  Y.  M.  in  1816,  and  opened  at 
Richmond,  Ind.,  i,  4,  1817. 

Blue  River— Set  off  from  West  Branch  Q.  M. 
and  granted  by  Ohio  Y.  M.  in  181 8,  and  opened  at 
Blue  River,  near  Salem,  Washington  Co,  Ind.,  I,  16, 
1819. 

New  Garden — Set  off  from  West  Branch  O.  M. 
by  Indiana  Y.  M.  in  \Z22,  and  opened  at  New  Garden 
meeting  house  near  Newport,  now  Fountain  City,  In- 
diana, I,  25,  1S23. 

Westfield—Set  off  from  West  Branch  and  White- 
water Q.  Ms.  by  Indiana  Y.  M.  in  1824,  and  opened 
at  West  Elkton,  Preble  Co.,  O.,  3,  19,  1825. 

Center— Set  off  from  Miami  Q.  M.  by  Indiana 
Y.  M.  in  1S25,  and  opened  at  Center,  Clinton  Co.,  O., 
3,  13,  1S26. 

I  m-y  add  that  Ohio  Y.  M.  was  set  off  from  Bal- 
timore Y.  M.  and  opened  in  eastern  Ohio,  in  181 2, 
and  Indiana  Y.  M.  from  Ohio  Y.  M.  in  1821,  was 
cpcned  at  Richmond,  Ind.,  10,  8,  1821. 

Fc!'0v;ing  the  four  m.  ms.  vv'hich  united  to  com- 
pose l^.Iianii  O.  I\I.  as  aforesaid,  34  other  m.  m.s.  were, 
by  the  same  date  set  up,  all  descendents,  so  to  speak, 
of  Miami  m.  m.,  and  one  was  transferred  from  Short 
Creek  O.  M.,  thus  making  39  all  told.  I  proceed  to 
(rive  in  Chronological  order  the  names  of  the  thirty- 
five,  following  each  by  the  dates  of  its  grant  and  open- 
ing so  far  as  I  have  them,  and  the  line  of  its  ante- 


25 

cedents,  or  ancestry,  back  to  Miami  m.  m.  then  its  lo- 
cation, and  the  name  of  the  Q.  M.  which  granted  it, 
underscorinof  the  latter  in  each  case. 

1.  Whitewater — 8,  12.  i8oq — 9,  30.  1809 — West 
Branch,   ^vliami.     Richmond,  Indiana. — Miami. 

2.  Elk.  II,  II,  1809 — 12,  2.  1S09.  One  step 
back  to  Miami.  At  or  near  West  Elkton,  Preble  Co., 
O. — Miami. 

3.  Caesar's  Creek.  5.  12,  t8io — 5,  26,  1810. 
Center,  Miami.  On  the  N.  W.  side  of  Caesar's  Creek, 
about  7  miles  E.  of  Waynesville. — Miami. 

4.  Mill  Creek.  2,  0,  181 1 — 3,  23,  t8ii.  West 
Branch,  Miami.  On  Mill  creek,  in  S.  W.  corner  of 
Monroe  Tp..  IMIami  Co.,  O. — Miami. 

^.  Fall  Creek  (Ohio).  5,  11,  181T — 6.  22.  1811. 
Fairfield,  Miami.  "On  the  waters  of  Paint,"  near 
Rainsboro,  Highland  Co.,  O. — Miami. 

6.  Darby  Creek  (Later  Goshen).  11,  Q,  t8tt — 
12,  21.  181 1.  One  step  to  Minmi.  Near  East  Middle- 
burg-,  Zane  Tp.,  Lojran  Co.,  O. — Miami 

7.  Clear  Creek.  11.  id.  1812 — 12.  24,  1812. 
Fairfield,  Miami.  Three-fourths  of  a  mile  westwarcl 
of  Snmantha,  Highland  Co.,  O. — Miami. 

8.  Union.  12,  12,  1812 — T,  2.  181;^.  West 
Branch,  Miami.  Near  Ludlow  Falls,  Miami  Co.,  O. — 
Miami. 

Q.  Lick  Creek,  o,  IT,  1 81 3 — 9,  2^,  iSn. 
Whitev/ater.  West  Branch.  Minimi.  Three  miles  S.  E. 
of  Paoli,  Orange  Co.,  Ind. — West  Branch. 

10.     New    Garden.     — ,    — ,    3,    K,    iSit;. 

Whitewater,  West  Branch.  Miami.  Near  Fountain 
City,  Wavne  Co.,  Tnd. — IVesf  Branch. 

IT.  Cincinnati.  2.  it.  181c; — '?.  16,  i.^Ji;.  One 
step  back  to  Miami.     Cincinnati,  Ohio. — Miami. 

12.  Blue  River.  6,  to,  1815 — 7,  i.  i^iq.  Lick 
Creek,  Whitewater,  West  Branch,  Miami.    Two  miles 


26 

N.  E.  of  Salem,  Washington  Ca,  Ind. — West  Branch. 

13.  Newberry  (Ohio).  11,  2,  1816 — 12,  2, 
1816.  Fairfield,  Miami.  "On  lower  East  Fork."  At 
or  near  present  Martinsville,  Clinton  Co.,  O. — Fair- 
field. 

14.  Lees  Creek.  2,  i,  1817 — 3,  5,  1817.  Fair- 
field, Miami.  Near  Lees  creek,  about  one  and  a  half 
miles  N.  W.  of  New  Lexington  (Highland  P.  O.), 
Highland  Co.,  O. — Fairfield. 

15.  Silver  Creek.  — ,  — ,  1817 — 5,  10,  1817. 
Whitewater,  West  Branch,  Miami.  Two  miles  W.  of 
Liberty,  Union  Co.,  Ind. — Whitczvater. 

16.  Alum  Creek  (Not  a  descendant  of  Miami  m. 
m.).  Opened  10,  30,  1817  under  grant  of  Short  Creek 
Q.  M.  and  transferred  to  Miami  Q.  M.,  which  accepted 
it  8,  II,  1821.  Ten  miles  S  of  Mt.  Gilead  and  four 
miles  E  of  Ashley,  Morrow  Co.,  O. — Short  Creek. 

17.  West   Grove.     — ,   — ,   -2,   — ,    181 8. 

Whitewater,  West  Branch,  Miami.    Three  miles  N.  W. 
of  Centerville,  Wayne  Co.,  Ind. — Whitezvater. 

18.  Springfield  (Ohio).  1 1,  14,  1818 — 12,  26, 
1818.  Center,  Miami.  It  alternated,  after  the  first 
two  or  three  meetings,  between  Lytle's  Creek  and 
Springfield.  Opened  at  Lytle's  Creek,  and  was  com- 
posed of  Lytle's  Creek  and  Springfield  p.  ms.  Lytle's 
Creek,  three  and  a  half  miles  W.  S.  W.  of  Wilming- 
ton, and  Springfield,  on  the  N.  W.  bank  of  Todd's 
Fork,  five  and  seven-eighth  miles  W.  of  Wilmington, 
both  in  Clinton  Co.,  O.  —  Miami. 

19.  Springfield  (Ind).    — ,  — , i,  — ,  1820. 

New  Garden,  Whitewater,  West  Branch,  Miami.     At 
or  near  Economy,  Wayne  Co.,  Ind. — Whitezvater. 

20.  Driftwood.  7,  15,  1820 — 8,  20,  1820.  Blue 
River,  Lick  Creek,  Whitewater,  West  Branch,  Miami. 
Eli  Jay  locates  it  in  Bartholomew  Co.,  Ind. — Blue 
River. 


27 

21.  Honey  Creek.  7,  15,  1820 — 9,  9,  1820.  Lick 
Creek,  Whitewater,  West  Branch,  Miami.  E.  Side  of 
the  Wabash,  in  Vigo  Co.,  Ind.,  about  seven  miles 
southward  cf  Terrc  Haute. — Blue  River. 

22.  Cherry  Grove.  4,  7,  1821 — 5,  9,  1821.  New 
Garden,  Whitewater,  West  Branch,  Miami.  Three  or 
four  miles  W.  of  Lynn,  ten  miles  S  of  Winchester,  Ran- 
dolph Co.,  Ind. — Nezu  Garden. 

23.  Green  Plain.  8,  1 1,  1821 — 9,  22,  1821. 
Caesar's  Creek,  Center,  Miami.  One  mile  N.  of  pres- 
ent Selma,  Clark  Co.,  O. — Miami. 

24.  Westficld.  12,  8,  1821 — 12,  26,  1821.  Elk, 
Miami.  About  three  and  one-fourth  miles  W.  N.  W. 
of  Camden,  Preble  Co.,  O. — V/est  Branch. 

25.  Chester.  — ,  — ,  1823 — 4,  23,  1823.  White- 
water, West  Branch,  Miami.  At  Chester,  four  miles  N. 
of  Richmond  Ind. — Whitczvatcr. 

26.  Milford.  — ,  — ,  1823 — 6,  — ,  1823.  West 
Grove,  Whitewater,  West  Branch,  Miami.  Near  Mil- 
ton Wayne  Co.  Ind. — VVhitezvater. 

27.'  White  Lick.  7,  19,  1823 — 8,  9,  1823.  Lick 
Creek,  Whitewater,  West  Branch,  Miami.  Jay  says 
Mooresville,  Morgan  Co.,  Ind. — Blue  River. 

28.  White  River,  i,  24,  1824 — 2,  7,  1824. 
Cherry  Grove,  New  Garden,  Whitewater,  West 
Branch,  Miami.  One  mile  E.  of  Winchester,  Ran- 
dolph Co.,  Ind. — New  Garden. 

29.  Dover  (Ohio).  8,  14,  1824 — 9,  4,  1824. 
Center,  Miami.  Four  miles  a  little  E.  of  N.  of  Wil- 
mington, Clinton  Co.,  O. — Miami. 

30.  Springboro.  8,  14,  1824 — 9,  25,  1824.  One 
step  back  to  Miami.  It  alternated  between  Springboro 
and  Sugar  Creek  and  was  composed  of  two  p.  ms. 
with  those  names,  the  latter  one  and  one-fourth  miles 
E.  S.  E.  of  Centerville,  Montgomery  Co.,  O.,  the  for- 
mer at  Springboro,  Warren  Co. — Miumi, 


28 

31.  Duck  Creek.  — ,  —,1826 — 7,  27,  1826.  Mil- 
ford,  West  Grove,  Whitewater,  West  Branch,  Miarni. 
At  or  near  Greensboro,  Henry  Co.,  Ind. — Whitewater. 

32.  Fairfield   (Ind).     7,  — ,  1826 ,  — ,  1826. 

White  Lick,  Lick  Creek,  Whitewater,  West  Branch, 
Miami.  Eli  Jay  puts  it  in  Morgan  Co.,  Ind. — Blue 
River. 

33.  Vermillion.  7,  — ,  1826 — 9,  2,  1826.  Honey 
Creek,  Liick  Creek,  Whitewater,  West  Branch,  Miami. 
On  Vermillion  river,  in  Vermillion  Co.,  Ills.,  a  few 
miles  southward  of  Danville. — Blue  River. 

34.  Bloomfield.    7,  — ,  1827  ^,  — , -.    Honey 

Creek,  Lick  Creek,  Whitewater,  West  Branch,  Miami. 
At  Bloomingdale,  Ind. — Blue  River, 

35.  Arba.  — ,  — , 2,  20,  1828.  New  Gar- 
den, Whitewater,  W^est  Branch,  Miami.  In  S.  E.  cor- 
ner of  Randolph  Co.,  Ind. — Nezu  Garden. 

Beginning;  with  Miami  and  continuing  to  about 
eighth  month,  1828,  there  were,  of  indulged  meetings, 
established  ms.  f.  w.  and  p.  ms.,  altogether  about 
220  if  I  have  not  blundered  in  counting. 

Down  to  the  same  period  the  number  of  marriages 
accomplished  under  the  care  of  the  m.  m.  was  132. 

About  100  persons  became  members  on  request 
and  175  were  disowned,  the  latter  chiefly  for  outgoing 
in  marriage. 

I  have  very  much  more  information  concerning 
the  foregoing  meetings,  their  subordinates  and  their 
members,  of  their  labors  in  the  interest  of  good  schools 
and  in  the  causes  of  peace,  sobriety,  human  rights  and 
fair  dealing,  and  of  their  benevolent  work  in  behalf  of 
the  Indians  and  Negroes,  matters  worthy  of  mention, 
but  the  limits  of  this  paper  forbid  more  at  this  time. 


"  HISTORY  OF  MIAMI  MONTHLY  MEETING 
"FROM  1828  TO  PRiESENT  TIME"   (ORTHO- 
DOX.) 

ELI  JAY,   RICHMOND,   INDIANA. 

The  topic  assigned  me,  ''History  of  Friends  From 
1828  to  the  Present  Time  —  Orthodox,"  is,  I  under- 
stand, intended  to  embrace  such  Friends  as  trace  their 
church  lineage,  through  one  or  many  steps,  to  Miami 
Monthly  Meeting,  established  at  Waynesville,  Ohio, 
one  hundred  years  ago.  I  shall  therefore  treat  of  the 
Friends,  of  the  class  designated,  who  have  resided,  or 
are  now  living,  west  and  north  of  the  Hocking  and 
Ohio  rivers,  and  vv^ho  are  now  embraced  in  seven 
yearly  meetings  in  the  territory  extending  from  these 
rivers  to  the  Pacific  coast. 

In  the  beginning  of  1828  all  the  Friends,  in  these 
limits,  belonged  to  one  yearly  meeting,  Indiana,  opened 
at  Richmond,  Ind.,  in  tenth  m.onth,  1821.  In  the  year 
1827  its  members  numbered  13,945.  They  v/ere 
grouped  in  eight  quarterly  meetings,  subordinate  to 
v/hich  were  nearly  forty  monthly  meetings,  and  al- 
most tv/ice  that  number  of  meetings  for  worship.  All 
these  meetings  were  in  southv/estern  Ohio,  and  east- 
ern and  southern  Indiana ;  four  of  the  quarterly  meet- 
ings and  the  larger  part  of  another  being  in  Ohio,  and 
three  and  the  smaller  part  of  the  other  in  Indiana. 

After  the  Separation  in  1828  all  these  eight  quar- 
terly meetings  continued  to  report  to  the  Indiana 
Yearly  Meeting,  of  which  I  am  to  speak,  though  sev- 
eral of  them  with  much  reduced  membership ;  and  all 
are   still   prosperous   quarterly   meetings.     About   the 


30 

same  may  be  said  of  the  monthly  meetings,  just  al- 
luded to,  and,  as  far  as  I  have  information,  not  more 
than  two  or  three  were  laid  down  as  a  result  of  the 
Separation,  nearly  all  of  them  being  active  organiza- 
tions at  the  present  time  in  the  orthodox  branch  of  the 
Friends. 

It  is  this  body  of  the  Friends  thus  constituted,  at 
that  time,  that  I  am  to  briefly  trace  the  history  of 
through  the  intervening  three-quarters  of  a  century. 
Let  us  first  consider  their  growth  and  expansion  as 
to  organizations,  locations,  and  numbers.  Perhaps  it 
will  be  best,  for  our  present  purpose,  to  follow  the 
line  of  development  in  the  quarterly  meetings.  The 
first  addition  made  to  the  eight,  existing  in  1828, 
which  were  Miami,  West  Branch,  Fairfield,  White- 
water, Blue  River,  New  Garden,  Westfield  and  Centre, 
was  White  Lick  set  off  from  Blue  River  Quarterly 
Meeting,  embracing  Friends  in  west  central  Indiana 
and  opened  in  1831.  The  next  was  Alum  Creek  taken 
from  Miami  for  Friends  principally  in  Logan  and  Mor- 
row counties,  Ohio,  in  1835.  This  quarterly  meeting, 
on  its  own  request,  became  attached  to  Ohio  Yearly 
Meeting  in  1856. 

Then  in  1836  was  the  opening  of  Western,  now 
Bloomingdale  Quarterly  Meeting,  taken  from  the 
western  part  of  White  Lick.  This  was  followed  by  the 
establishment  of  Spiceland  Quarterly  Meeting,  at 
Spiceland,  Ind.,  in  the  western  part  of  Whitewater,  in 
1840,  and  the  next  year,  1841,  Northern,  now  Fair- 
mount,  for  the  Friends  in  Grant  county,  Indiana,  was 
set  off  from  the  northwest  limits  of  New  Garden  Quar- 
terly Meeting. 

During  the  next  seven  years  there  was  a  great 
emigration  of  Friends  to  Iowa,  and  in  1848  Salem 
Quarterly  Meeting,  Henry  county,  Iowa,  reckoned  to 
be  in  the  limits  of  Bloomingdale  Quarterly  Meeting, 


31 

Indiana,  was  established.  This  was  followed  by  the 
opening  of  Union  Quarterly  Meeting  in  Hamilton 
county,  Indiana,  set  off  from  White  Lick,  in  1849,  ^^^ 
the  establishment  of  Concord,  now  Thorntown  Quar- 
terly Meeting,  in  1S52,  composed  of  monthly  meet- 
ings from  both  Bloomingdale  and  Northern  Quarterly 
Meetings.  In  1854  a  second  quarterly  meeting,  Pleas- 
ant Plain,  was  set  up  in  Iowa,  taken  from  Salem,  fol- 
lowed in  1858  by  the  opening  of  Red  Cedar,  now 
Springdale  Quarterly  Meeting,  in  Red  Cedar  county, 
Iowa,  taken  also  from  Salem,  and,  in  the  same  year 
Western  Plain,  now  Bangor  Quarterly  Meeting,  in 
Marshall  county,  Iowa,  set  off  from  Pleasant  Plain. 
This  made  eighteen  quarterly  meetings  in  Indiana 
Yearly  Meeting.  But  the  five  quarterly  meetings, 
Blue  River,  White  Lick,  Bloomingdale,  Union  and 
Thorntown,  had  requested  for  a  yearly  meeting  of 
their  own,  which,  after  due  investigation,  being  al- 
allowcd  by  Indiana  Yearly  jMecting  and  approved  by 
other  yearly  meetings,  v^^as  opened  at  Plainfield,  Ind., 
in  ninth  month,  1858,  with  the  name  of  Western  Year- 
ly Meeting.  This  left  thirteen  quarterly  meetings  In 
Indiana  Yearly  Meeting.  This  number  was  increased 
by  the  establishment  of  South  River,  now  Ackworth 
Quarterly  Meeting,  in  Warren  and  Clark  counties, 
Iowa,  in  i860,  set  off  from  Pleasant  Plain;  and  in  1862 
the  opening  of  Kansas  Quarterly  Meeting,  nov/  Spring- 
dale,  composed  of  one  monthly  meeting  belonging  to 
Whitewater,  Ind.,  and  one  belonging  to  Ackworth 
Quarterly  Meeting  in  Iowa.  These  fifteen  quarterly 
meetings  v/ere  reduced  to  ten  by  the  opening  of  Iowa 
Yearly  Meeting  in  ninth  miOnth,  1863,  composed  of  the 
five  Iowa  quarterly  meetings,  Salem,  Pleasant  Plain, 
Bangor,  Springdale  and  Ackworth,  at  Oskaloosa, 
Iowa. 

To  the  ten  quarterly  meetings  now  left  in   In- 


32 

diana  Yearly  Meeting  were  added  Wabash,  taken  from 
Northern  Quarterly  Meeting  in  1865;  Walnut  Ridge 
in  Rush  county,  Indiana,  in  1867,  taken  from  Spice- 
land,  followed  by  three  quarterly  meetings  estab- 
lished in  Kansas;  Cottonwood  opened  in  1868,  Spring 
River  in  1869  and  Hesper  in  1870,  and  then  Marion 
Quarterly  Meeting  in  Grant  county,  Indiana,  in  1872, 
taken  from  Northern  or  Fairmont  Quarterly  Meeting. 
In  1872,  Kansas  Yearly  Meeting,  the  usual  approval 
having  been  given,  was  also  opened  in  the  tenth  month, 
at  Lav/rence,  Kan.,  composed  of  the  four  Kansas 
quarterly  meetings,  Kansas  or  Springdale,  Cotton- 
v/ood.  Spring  River  and  Hesper,  with  a  membership 
of  2,500. 

Then  followed  the  opening  of  the  following  quar- 
terly meetings  in  Indiana  Yearly  Meeting:  Winches- 
ter, from  New  Garden  in  1874;  Vandalia,  in  southern 
Michigan  in  1887  f^O'"^  Wabash ;  Dublin,  from  White- 
water in  1888;  Van  Wert,  at  Van  Wert,  Ohio,  from 
West  Branch  in  1889;  Long  Lake,  nov/  Traverse  City, 
in  northern  Michigan,  from  Winchester,  Ind.,  in  1892; 
and  Eastern,  by  a  division  of  Miami  Quarterly  Meet- 
ing, also  established  in  1892  to  be  opened  in  1893, 
making  eighteen  quarterly  meetings. 

In  1892,  Wilmington  Yearly  Meeting  was  opened 
at  Wilmington,  Ohio,  with  the  usual  approval.  It  was 
com.posed  of  the  three  quarterly  meetings,  Miami, 
Fairfield  and  Centre,  having  a  membdrship  of  over 
5,000. 

Indiana  Yearly  Meeting  is,  at  present,  composed 
of  fifteen  quarterly  m.eetings,  fifty-seven  monthly 
meetings  and  140  meetings  for  worship.  It  has  a 
membership  of  20,483,  being  an  average  of  1,365  mem- 
bers to  the  quarterly  meeting. 

Time  forbids  tracing  the  development  of  the  four 
yearly    meetings   that   have   been   set   off    from,   and 


established  by,  Indiana  Yearly  Meeting  and  the  two 
estabhshed  by  Iowa  Yearly  Meeting.  Suffice  it  to  say 
that  Western  Yearly  Meeting  has  a  membership  of 
15,230,  in  Indiana  and  Illinois,  in  sixteen  quarterly 
meetings,  the  average  to  the  quarter  being  952;  that 
Iowa  Yearly  Meeting  has  a  membership  of  11,280  in 
Iowa,  Wisconsin,  Minnesota,  South  Dakota,  Nebraska 
and  Colorado,  in  eighteen  quarterly  meetings  averag- 
ing 705  to  the  quarter;  that  Kansas  has  11,214  mem- 
bers in  Kansas,  Missouri,  Oklahoma  and  Nebraska  in 
thirteen  quarterly  meetings,  averaging  862  to  the 
quarter;  that  Wilmington  has  6,273  rnembers  in  Ohio 
and  East  Tennessee  in  four  quarterly  meetings,  aver- 
aging 1,56s  to  the  quarter;  and  that  of  the  two  yearly 
meetings  established  by  Iowa  Yearly  Meeting,  Oregon 
opened  at  Newberg,  Ore.,  in  1893,  has  1,662  members 
in  two  quarterly  meetings  in  that  state,  an  average 
of  831  to  the  quarter;  and  that  California  Yearly 
Meeting,  opened  at  Whittier,  CaL,  in  1895,  ^^^^  1,890 
members  in  three  quarterly  meetings,  an  average  of 
630  to  the  quarter.  This  gives  a  total,  in  the  seven 
yearly  meetings,  of  seventy-one  quarterly  meetings, 
with  a  membership  of  68,032,  an  average  of  958  to  the 
quarter,  that  have,  in  this  branch,  grown  from  Miami 
Monthly  Meeting  in  the  one  hundred  years  just  closed. 
But  mere  numbers,  in  churches,  whether  of  mem- 
bers or  organizations,  are  of  no  great  value.  It  is  the 
Christian  spirit  that  is  the  essential  thing.  What  we 
are  the  most  interested  in  knowing  is,  what  have  these 
thousands  of  Friends  been  doing  the  last  seventy-five 
years  that  is  worthy  of  record.  Have  they  been  ful- 
filling their  high  functions  and  discharging  their  sa- 
cred obligations  as  a  branch  of  the  Christian  Church? 

When  the  risen  Christ  stood  on  the   Mount   of 
Olives,  ready  to  ascend  to  His  Father,  He  told  His 


34 

disciples  inquiring  concerning  the  coming  of  His 
kingdom,  *'Ye  shall  receive  power,  when  the  Holy 
Spirit  is  come  upon  you ;  and  ye  shall  be  my  witnesses 
both  in  Jerusalem,  and  in  all  Judea  and  Samaria,  and 
to  the  uttermost  parts  of  the  earth."  I  think,  it  is  the 
truth  to  say  that  this  enduement  of  power  has  been, 
in  a  commendable  degree,  with  this  branch  of  Christ's 
Church,  and  that  in  various  ways,  and  according  to 
their  opportunities,  the  members  have  striven  to  wit- 
ness for  Him.  Under  this  anointing  many  devoted 
ministers  have  humbly  stood  in  their  allotted  places, 
or  gone  forth  under  an  apprehended  call  of  the  Mas- 
ter, to  witness  for  Him  according  to  their  capacity  or 
their  mission.  And  men  and  women,  with  this  qualify- 
ing power  have,  in  all  the  walks  of  life,  illustrated,  in 
the  family,  in  their  business,  and  in  whatever  station 
they  have  been  placed,  the  law  of  justice,  obligation, 
duty,  and  righteousness,  thus  giving  evidence  that 
they  have  been  with  Jesus,  by  following  in  His  steps. 

Meetings  of  worship  have  been  regularly  held 
throughout  their  limits  in  which  the  services,  whether 
of  the  Spirit  and  in  silence,  or  in  vocal  utterances,  have 
been  for  the  strengthening  and  encouragement  of  those 
attending;  for  the  comfort  and  edification  of  those  in 
distress  and  doubt;  for  the  instruction  arid  guidance 
of  the  ignorant  and  inexperienced,  and  for  leading 
all  into  a  fuller  and  better  life,  so  that  in  humble  de- 
pendence on  the  Heavenly  Shepherd  they  have  received 
the  requisite  qualifications  for  life's  duties  and  re- 
sponsibilities. Persons  thus  trained  and  disciplined 
come  to  esteem  right  living  —  righteousness  and  peace 
—  more  important  than  show  and  ceremony,  and  to 
be  true  men  and  women,  in  the  sphere  in  which  they 
are  moving,  whether  it  be  regarded  as  a  lowly  or  an 
exalted  one,  as  the  proper  aim  of  life. 

These  accustomed,  like  Friends,  to  believe  in  the 


35 

inspeaking  voice  of  God  in  the  soul,  and  in  commun- 
ion with  the  Father  of  spirits,  may  be  expected  to  be- 
come thoughtful  for  people  in  general,  as  well  as 
themselves,  to  seek  after  the  best  conditions  of  living 
for  humanity  everywhere,  and  to  have  their  hearts  ex- 
panded by  a  measure  of  that  universal  love  that  en- 
ables them  to  greet  all  mankind  as  brothers'.  Such  are 
the  Lord's  freemen,  whom  the  Son  has  made  free,  and 
are  not  slaves  to  prejudice,  customs,  or  any  narrowing, 
perverting  things.  The  spirit  of  Christianity  is  the 
spirit  of  reform  and  improvement.  No  religious  de- 
nomination has  more  fully  exemplified  the  reform  spirit 
than  the  Friends.  Those  who  will  carefully  study  the 
attitude  of  the  Friends  in  regard  to  slavery,  intemper- 
ance, and  many  other  hurtful  things  will  most  cer- 
tainly be  convinced  that  a  progressive  improving  spirit 
has  always  characterized  them.  Though  generally  re- 
garded as  a  very  conservative  body,  they  have  always 
shown  themselves  able  to  adapt  themselves  to  the 
changes  and  improvements  called  for  by  the  times. 
Said  one  a  long  time  ago,  ''The  times  have  changed, 
and  we  have  changed  with  them."  This,  to  a  certain 
extent,  is  the  law  of  our  being.  Hence  it  is  not  to  be 
wondered  at  that  the  wonderful  changes  and  improve- 
ments of  the  last  seventy-five  years,  which  we  all  exult 
in,  have  witnessed  similar  things  in  the  Society  of 
Friends  and  that  in  outward,  surface  things  they  do 
not  seem  to  be  as  they  were  at  the  beginning  of  this 
period.  Let  us  hope  that  amid  all  changes  and  fluc- 
tuations, in  spirit  and  foundation  principles  they  feve 
not  departed  from  the  faith  of  the  fathers. 

In  addition  to  the  regular  church  w^ork  of  the 
Friends,  of  Avhom  I  am  speaking,  in  caring  for  their 
own  household  of  faith  and  bringing  others  to  Christ 
as  the  Savior  of  m.cri,  their  efforts  in  other  collateral 
work  needs  to  be  considered  as  an  important  part  of 


36 

rtheir  history.     And  first  we  may  note  their  care  for 
•inferior  races  as  the  Indians  and  Negroes.    The  work 
:  for  the  Indians  begun  and  carried  on  by  Baltimore  and 
'Ohio  Yearly  Meetings  in  the  early  part  of  the  last  cen- 
•  tury  passed  into  the  hands  of  Indiana  Yearly  Meet- 
ing at  its  organization  in  182 1.     This  was  principally 
with  the  Shawnees,  near  Wapakoneta,  Ohio,  and  was 
continued  by  our  branch  after  1828.     These  Indians, 
removing   west,   to   the   then    Missouri   Territory,   in 
1832  and  3,  at  their  own  request  the  work  was  resumed 
with  them  in  their  new  home  in  1837.     ^^  was  con- 
tinued there  more  than  thirty  years,  or  until  the  Shaw- 
nees  left  Kansas   and  became   incorporated  with  the 
Cherokees,  by  a  school  for  the  education  of  their  chil- 
dren, and  by  such  religious,  social  and  economic  in- 
struction as  way  opened  for. 

When  President  Grant  in  1869  offered  Friends 
the  care  of  many  Indian  tribes,  under  the  govern- 
ment, the  Central  Superintendency  was  assigned  to 
Friends  of  our  branch.  The  western  Friends  all 
joined  heartily  in  the  work,  and  all  the  nine  agents  ap- 
pointed were  from  the  western  yearly  meetings. 
When  later  Friends  withdrew  from  their  connection 
Vv^ith  the  government,  they  still  retained  religious,  mis- 
sionary and  educative  work  with  some  of  the  small 
tribes  in  Indian  and  Oklahoma  Territories.  At  pres- 
ent they  support  ten  mission  stations  amongst  these 
Indians  at  their  own  expense.  In  all  this  work  our 
Friends  in  the  West  have  done  their  full  share,  and 
furnished  most  of  the  active  workers  In  the  field. 

The  care  of  the  colored  people  has  always  been 
a  marked  feature  of  our  Friends'  work.  Committees 
of  the  yearly  and  quarterly  meetings  had  general 
care  of  those  in  their  limits.  Including  the  education 
©f  their  children,  and  their  protection  from  the  injus- 
tice they  were  subject  to,  on  account  of  their  color. 


37 

So  successful  were  their  labors  that  the  committee  of 
Indiana  Yearly  Meetings  in  1863,  which  then  included 
all  the  West,  except  Western  Yearly  Meeting,  reported 
**That  few  or  any  colored  children  in  their  limits  were 
without  literary  instruction." 

At  that  time  their  work,  under  changed  condi- 
tions, assumed  a  new  character.  The  progress  of  the 
federal  armies  in  our  great  civil  war  in  the  Missis- 
sippi valley  had  brought  thousands  of  ''Freedmen"  into 
their  lines,  and  in  their  destitute  condition  appeals 
were  made  to  the  benevolence  of  the  North  to  come  to 
their  relief.  Governor  Oliver  P.  Morton  made  a 
special,  personal  request  to  the  Friends  in  Indiana 
to  take  up  this  work  and  give  the  needed  assist- 
ance. Prompt  response  was  made  by  Indiana 
Yearly  Meeting.  A  judicious  committee  was  appoint- 
ed to  have  charge  of  the  work.  Large  contributions  of 
money  and  needed  supplies  came  in  for  the  work,  and 
many  agents  were  sent  to  look  after  the  welfare  of 
these  refugees.  For  several  years  this  committee  dis- 
bursed large  sums  of  money  and  needed  supplies 
through  their  agents  in  the  field.  As  soon  as  their 
physical  necessities  were  relieved,  attention  was  given 
to  schools  and  orphans'  asylums  amongst  them. 
Lauderdale,  Miss.,  and  Little  Rock  and  Helena,  Ark.-^ 
were  the  principal  centers  of  the  work.  Later  on 
Friends'  work  was  carried  on  in  connection  with  the 
Freedmen's  Bureau  to  some  extent.  Their  efforts 
finally  centered  near  Helena,  Ark.,  principally  on  land 
nine  miles  northwest  of  that  city,  which  was  donated 
for  the  purpose  by  a  regiment  of  United  States  col- 
ored soldiers  stationed  at  Helena,  and  in  buildings 
which  the  soldiers  erected  on  the  premises.  It  was 
first  an  orphan  asylum,  but  soon  became  a  school,  in 
which  character  it  still  continues,  largely  engaged  in 
educating  teachers  for  colored  schools  in  the  South, 


38 

i  having  the  name  of  Southland  College,  and  is  under 
the  control  of  Friends  of  Indiana  Yearly  Meeting.  It 
has  an  endowment  of  $35,000,  $25,000  of  which  was 
given  by  an  English  Friend  named  George  Sturge. 
Other  yearly  meetings  have  had  work  amongst  the 
'  colored  people  in  other  locations. 

In  the  settling  of  Friends  in  the  West  they  gave 
•  early  attention  to  the  education  of  their  children  and 
.  the  support  of  schools,  good  for  that  time.     Usually 
'the  school  house  stood  near  the  meeting  house,  and 
"though  it  might  be  a  log  structure,  it  was  well  patron- 
Hzed  by  others  as  well  as  Friends.  Before  the  days  of 
free  public  education,  these  Friends'  schools  were  of 
great  service  in  their  respective  neighborhoods.  Many 
of  them  furnished  opportunity  for  more  advanced  edu- 
cation for  those  desiring  it,  and  later  became  academies 
of  considerable  note  and  usefulness.    Many  such  acad- 
emies are  still  found  in  Indiana,  Iowa  and  Kansas. 

In  addition  to  these  there  are  now  six  colleges 
under  the  care  of  the  seven  yearly  meetings  before 
iTientioned.  Several  of  these  are  v/ell  established  in- 
stitutions and  well  equipped  for  their  work  as  small 
colleges.  Others  were  later  in  becoming  established, 
"but  give  promise  of  a  successful  career.  There  are 
probably  more  than  1,000  students  now  attending 
"these  colleges,  mostly  doing  work  in  a  college  course, 
rand  I  believe  all  have  some  endowment. 

In  all  these  yearly  meetings  the  Friends  are  well 
organized  in  Bible  schools  on  the  first  day  of  the  week, 
which  are  well  attended.  They  are  doing  much  work 
in  home  mission  lines  among  the  destitute  and  unfor- 
tunate, visiting  prisons,  jails  and  county  asylums  for 
the  help  and  encouragement  of  the  inmates. 

All  these  yearly  meetings  are  engaged  in  for- 
eign mission  work,  the  fields  of  their  operations  be- 


39 

ing  in  Mexico,  Alaska,  Jamaica,  Cuba,  Palestine, 
Japan,  India  and  Africa. 

Much  attention  has  been  given  by  the  Friends  in 
these  yearly  meetings  to  the  proper  care  of  unfor- 
tunates and  criminals  amongst  us,  in  the  establish- 
ment of  asylums,  and  in  prison  reform.  Committees 
appointed  for  that  purpose  have  done  much  valuable 
work  in  callingf  the  attention  of  lesfislators  and  state 
officials  to  the  need  of  reform  schools  for  juvenile 
offenders,  for  the  separation  of  the  sexes  in  prisons 
and  for  rational  and  humane  treatment  of  criminals 
in  our  penitentiaries.  This  is  especially  true  in  the  state 
of  Indiana,  and,  I  doubt  not,  in  some  degree  in  other 
states  where  many  Friends  reside. 

Many  other  matters  of  history  might  be  mentioned 
in  this  connection,  but  time  forbids. 

Much  might  be  said  of  the  faults  and  shortcom- 
ings of  this  branch  of  the  Friends.  In  the  democratic 
constitution  of  Quakerism  the  authority  rests  in  the 
whole  membership.  And  the  perfection  of  government 
is  attained  when  what  is  done  is  the  free  and  enlight- 
ened judgment  of  the  whole,  as  near  as  possible.  But 
when  those  occupying  the  position  of  leaders  seek 
to  carry  measures  by  schemes  and  devices  some- 
times characterized  as  "wireworking,"  and  press  meth- 
ods and  changes,  prematurely  and  unduly,  the  har- 
mony of  the  society  is  often  much  marred,  and  its 
true  life  confused  and  deadened.  In  such  ways 
changes  have  been  brought  about  with  injurious  re- 
sults. Persons  of  clear  convictions  and  sound  judg- 
ment have  yielded  to  assumed  authority  rather  than 
appear  in  opposition,  while  others  who  have  not  been 
able  to  fall  in  line  have  been  set  aside,  because  their 
convictions  and  judgments  have  not  been  sufficiently 
pliable.  Hence  there  have  come  weakening  of  interest 
in  the  work  of  the  Church  and  a  tendency  towards 


40 

withdrawals,  divisions  and  separations,  and  it  has  be- 
come painfully  evident  that  changes  do  not  always  in- 
dicate true  progress. 

Leaders  of  course  there  will  always  be,  those 
whose  superior  ability  and  purity  of  character  qualify 
them  to  guide  and  control.  This  branch  of  the 
Friends  has  had  many  such  in  the  last  seventy-five 
years,  men  and  women  who  have  held  their  positions 
by  wisely  and  properly  enlightening  the  understand- 
ings of  associates,  and  thus  influencing  their  action. 
Such  are  worthy  of  double  honor. 


The  time  for  dinner  having  arrived,  the  last  paper 
on  the  morning  program  was  deferred  until  the  after- 
noon. All  in  attendance  were  requested  to  register 
their  names  and  addresses.  Luncheon  was  served  in 
the  meeting  house  on  the  opposite  side  of  the  road,  for 
which  a  nominal  sum  of  20  cents  was  charged.  This 
was  made  possible  because  of  the  volunteer  service  of 
many  young  people,  whose  pleasant  and  cheerful  min- 
istrations contributed  much  to  the  success  of  the  under- 
taking. The  Presiding  Officer,  Seth  H.  Ellis,  encour- 
aged all  to  make  good  use  of  the  noon  hour  in  promot- 
ing all  possible  sociability.  At  one-thirty  P.  M.,  he 
called  the  Assembly  to  order  and  spoke  as  follows : 

*'  I  find  it  incumbent  upon  me  to  make  a  few  re- 
marks by  way  of  welcome.  We  certainly,  all  of  us, 
heartily  welcome  our  home  people  who  have  left  their 
homes  and  come  in  this  morning,  and  all  who  have 
come  from  a  distance  to  the  old  Mother-Church  of 
Quakerism  for  all  this  country.  Some  of  you  are  here 
for  the  first  time  for  a  great  many  years. 

"In  thinking  over  this  matter,  knowing  that  I  had 
been  asked  to  say  a  few  words,  I  thought  I  would 
speak  to  some  who  could  remember  away  back  in  the 
years  gone  by,  when  they  were  children  here,  little 
boys  or  girls,  coming  to  this  house  or  the  one  on  the 
other  knoll,  with  father  and  mother  to  meetings  which 
were  so  richly  enjoyed.  We  welcome  you  back  to 
those  early  memories  of  childhood.  Some  of  you  have 
been  told  of  this  meeting  place: 

"  *  We  have  heard  father  and  mother  in  their  wes- 
tern homes,  tell  of  the  times  when  they  used  to  come  to 
meeting  at  Waynes ville  ' — and  you  are  glad  to  come  to 
this  place  of  which  your  parents  have  told  you  of  the 


42 

meetings.  You  have  taken  occasion  to  come  back  and 
renew  the  old  time  feeHng.  Some  of  you  left  in 
young  manhood  and  womanhood  and  went  to  the 
West,  and  became  involved  in  the  business  of  life, 
and  you  have  to  some  extent,  lost  that  child-like  feel- 
ing which  you  used  to  have  when  you  came  with  father 
and  mother.  You  have  felt  glad  to  get  back,  and  have 
the  old  memories  of  childhood  renewed.  We  welcome 
you  back  to  those  associations.  We  are  glad  to  wel- 
come you  to  the  trusting  simple  faith  of  your  child- 
hood days,  that  you  had  almost  lost.  It  is  our  earnest 
desire  that  it  may  be  made  a  time  of  great  spiritual  up- 
lift. We  trust  that  every  one  feels  glad  to  be  here, 
and  I  suppose  every  one  does  feel  heartily  glad  to  be 
present,  and  you  mxay  rest  assured  that  the  home  people 
are  glad  you  are  here. 

*'May  the  Lord  bless  us  and  give  us  a  good  time 
that  we  will  remember  all  the  rest  of  our  lives." 


HISTORY   OF   MIAMI    MONTHLY   MEETING 
HICKSITE  —  FROM  1828  TO  1903. 

(DAVIS    FURNAS,    WAYNESVILLE,    OHIO.) 

In  giving  a  history  of  Miami  Monthly  Meeting 
it  seems  fitting  to  commence  with  a  Hst  of  those  who 
held  important  offices  from  1828  to  the  present  time. 

The  list  of  names  will  recall  to  memory  many 
who  were  well  known  and  stood  high  in  the  com- 
munity, but  are  now  almost  forgotten. 

From  the  records  I  learn  that  David  Evans  was 
clerk  of  said  meeting  in  1828.  Then  followed  in  the 
order  given :  Daniel  Kinley,  Samuel  Silver,  Jason 
Evans,  James  M.  Janney>  David  Evans,  George  Bar- 
rett, David  Evans.  James  M.  Janncy,  Jesse  T.  But- 
terworth,  James  M.  Janney,  Jesse  T.  Butterworth, 
Davis  Furnas,  Aaron  B.  Chandler,  Clarkson  Butter- 
worth  and  Aaron  B.  Chandler. 

The  following  list  of  Elders  includes  the  names  of 
many  valued  friends :  Amos  Cook,  James  Hollings- 
v/orth,  Thomas  Bispham,  David  Macy,  Samuel  Gause, 
Mary  Gause,  Frederic  Kinley,  Moorman  Butterv/ortli, 
Elizabeth  Satteruhwaite,  Sarah  Macy,  Abigail  Cleaver, 
David  Brown,  Ruth  Cook,  Hannah  Lukens,  Rebecca 
Strattan,  Noah  Haines,  David  Brown,  Edward  Hat- 
tan,  Rachel  Hattan,  Hannah  L.  Butterworth,  James 
M.  Janney,  Anna  Haines,  Eliza  Pennington,  Solomon 
Gause,  David  Chandler,  Mary  Flinchman,  Seth  Fur- 
nas, Elizabeth  Burnett,  Fanny  Butterworth,  J.  Wood- 
row  Warner,  Mahala  Warner,  Sarah  Jane  Chandler, 
Jesse  T.  Butterworth,  Elizabeth  A.  Davis,  Lydia  E. 
Daniels,     Zephaniah     Underwood,    J  a  b  e  z     Thorpe, 


44 

Stephen  Burnet,  Anna  Kelly,  Clarkson  Cause,  Mary 
Cook,  Clarkson  Buttervvorth,  Thomas  L.  Frame,  Eliz- 
abeth Frame,  Elizabeth  B.  Moore,  Elihu  Underwood, 
Rebecca  Daniels,  Franklin  Packer,  Elizabeth  G. 
Packer. 

Overseers  were  appointed  in  order,  beginning 
with  Noah  Haines  and  followed  by  a  long  list  of 
names  of  members   for  that  office. 

Abram  Cook  and  Margaret  Kinley  were  the  only 
recorded  ministers  in  1828  and  there  have  been  ten 
others  in  the  Monthly  Meeting  laboring  as  they  be- 
lieved truth  directed. 

The  above  gives  the  working  order  in  a  general 
way  during  the  past  seventy-five  years. 

I  will  now  endeavor  to  give  a  more  particular 
description  of  the  meeting  as  I  have  known  it  during 
sixty-five  years,  as  I  have  been  a  constant  attender 
during  that  time.  My  parents  took  me  to  meeting 
regularly  during  my  childhood.  My  personal  recol- 
lection goes  back  to  about  1837.  Then  the  gallery 
seats  were  well  filled  on  both  sides  of  the  aisle,  the 
men  on  one  side  and  the  v/omen  on  the  other,  and 
during  all  that  time  —  seventy-five  years  —  meetings 
have  been  held  without  omission  twice  a  week,  and  I 
have  learned  they  were  similarly  held  from  1803  to 
1828,  so  that  for  one  hundred  years  the  members  of 
Miami  Monthly  meeting  have  met  twice  a  week  for 
social  worship. 

The  elder  members  were  the  O'Heals,  Kellys, 
Cooks,  Causes,  Browns,  Evans,  Kinleys,  Whartons, 
Mills,  Satterthwaites,  Brelsfords,  Strahls,  Haines, 
Chapmans,  Harveys,  Wards,  Chandlers  and  Barnetts. 

As  I  remember  those  of  sixty-five  years  ago  they 
were  scrupulously  exact  in  dress  and  language. 
They  claimed  that  the  peculiar  dress  of  that  day  was, 
to  say  the  least,  a  partial  safeguard  to  those  who  w^ere 


45 

thus  attired ;  that  they  would  not  indulge  so  freely 
in  questionable  practices  as  if  they  were  not  known 
by  their  dress  and  language  to  be  Friends  with  the 
reputation  of  being  sober  and  orderly  citizens. 

Any  departure  in  dress  or  address  was  cause  for 
concern  and  care  and  if  the  departure  was  persisted 
in  the  overseers  visited  them.  There  was  no  com- 
promising with  misdeeds  of  any  kind. 

All  marriages  were  to  be  solemnized  according  to 
the  order  laid  down  in  the  discipline  and  if  a  Friend 
•selected  a  companion  who  was  not  a  member  and 
was  married  other  than  by  consent  of  the  meeting, 
he  must  either  acknowledge  that  he  was  sorry  he  had 
violated  the  order  or  be  disowned,  and  members  were 
also  testified  against  for  many  other  irregularities 
that  were  considered  innovations.  It  seems  to  us  of 
the  present  time  a  great  loss  to  the  society.  In  the 
course  of  time  the  rigid  enforcement  of  the  Discipline 
was  somewhat  abated  and  more  leniency  shown  to 
those  who  stepped  a  little  aside  from  the  strict  ob- 
servance of  the  letter. 

As  the  years  rolled  on  many  of  the  worthies 
passed  into  the  great  Beyond  and  some  moved  away 
until  the  members  of  the  meeting  following  1828  are 
all  gone  and  many  of  their  descendants,  with  the 
spirit  of  adventure  prevalent  among  them,  have  gone 
to  different  parts  and  they  may  be  found  in  almost 
every  state  between  the  Atlantic  and  Pacific  oceans. 

Many  have  lost  the  zeal  of  their  fathers  and 
have  adopted  the  customs  and  manners  of  those  with 
whom  they  associate.  They  have  not  time,  as  they 
express  it,  with  all  their  modern  conveniences  and 
comforts,  to  attend  meeting  and  participate  in  re- 
ligious work  as  their  ancestors  with  all  their  hardships 
and  inconveniences  did. 

I  have  called  the  fathers  worthies,  because  I  do 


46 

not  believe  I  ever  knew,  and  I  doubt  if  there  ever 
was  a  greater  number  of  persons  associated  together 
who  were  more  zealous  for  the  right,  and  who  said  to 
the  world  of  mankind  by  their  dress  and  language, 
lives  and  customs,  we  are  Friends.  About  1865  this 
meeting  house,  which  vv^as  built  in  181 1,  was  re- 
modeled and  made  more  modern  in  appearance,  and 
at  that  time  a  First  day  school  was  established  and 
has  continued  without  intermission,  except  about  three 
months  during  the  winter  of  1878,  to  the  present  time. 
During  the  days  of  slavery  the  meeting  was  inter- 
ested in  the  education  and  betterm.ent  of  the  free 
colored  people  and  they  also  gave  assistance  in  various 
ways  to  the  Indians.  They  still  help  maintain  two 
colored  schools  in  the  South  and  are  doing  what  op- 
portunity offers  for  the  Indians. 

,  They  have  been  laboring  all  these  years  in  the 
cause  of  temperance  and  reform  and  for  peace  and 
arbitration  in  the  place  of  war- and  bloodshed. 

But  the  zeal  of  the  fathers  does  not  seem  to  have 
descended  to  the  children  in  the  fullness.  Many  have 
become  interested  in  other  organizations,  and  have 
thereby  lost  their  allegiance  to  much  that  their  fathers 
labored   for. 

A  pen  picture  of  the  older  members  as  they  sat  in 
meeting,  if  faithfully  given,  would  be  interesting  and 
you  will  parden  me  if  I  make  the  attempt. 

My  recollection  when  about  ten  years  old  w^as 
of  well  filled  galleries  where  the  men  all  dressed  in 
the  regular  style  adopted  by  Friends  of  that  day, 
with  their  broad-brimmed  hats  on  their  heads  dur- 
ing all  the  meeting  hour,  except  when  a  minister  arose 
to  speak  he  laid  his  hat  aside  until  he  had  delivered 
his  discourse ;  and  the  women  with  their  uniform  style 
of  bonnets  and  dress  sat  religiously  quiet,  except  when 
one  of  them  was  exercised  in  the  ministry  she  always 


47 

removed  her  bonnet.  When  any  one  appeared  in 
suppHcation  the  whole  congregation  arose  and  re- 
mained standing,  the  men  turning  their  backs  to  the 
suppHant  and  removing  their  hats  until  the  prayer  was 
ended. 

The  custom  of  rising  in  time  of  prayer  was  aban- 
doned some  twenty-five  or  thirty  years  ago.  The 
dress  of  the  elderly  Friends  was  very  uniform  and 
as  they  sat  in  their  usual  places  they  certainly  made 
a  very  interesting  sight. 

In  conversation  they  were  equally  particular. 
One  would  never  hear  the  expression,  as  we  some- 
times now  hear  it,  we  had  a  good  meeting  last  Sabbath 
or  Sunday.  It  would  be  last  First-day,  or  else  some 
one  would  feel  a  concern  that  our  testimonies  were 
being  compromised  in  regard  to  plainness  of  speech. 

Later,  Friends  have  taken  a  somewhat  different 
course  believing  more  in  the  spirit  than  in  the  form. 
Yet  the  query  is  pertinent,  is  fidelity  to  truth  and  duty 
as  zealously  adhered  to  as  it  was  by  our  forefathers. 

My  thoughts  go  back  to  the  customs  of  those 
early  days.  I  remember  when  there  were  no  buggies 
for  persons  to  ride  in.  The  young  men  and  w^omen 
did  not  go  buggy  riding  but  they  did  go  to  meeting. 
How  did  they  get  there?  Most  of  them  went  on 
horseback  and  some  on  foot.  Well  do  I  remember  an 
old  Friend  who  went  regularly  to  meeting  on  horse- 
back till  he  was  past  ninety  years  of  age. 

Some  of  the  elder  ones  had  carriages,  or  what 
they  called  carriages,  no  springs  under  the  beds.  We 
of  to-day  would  call  them  jolt  wagons,  but  they  al- 
ways found  their  way  to  meeting  at  a  time,  too, 
when  the  roads  at  certain  seasons  of  the  year  were 
well  nigh  impassible ;  and  they  had  a  great  deal  of 
heavy  work  to  do  at  home  clearing  away  the  forest 
with  no  labor  saving  machines  as  we  have  now. 


48 

One  of  the  customs  of  those  early  days  among 
the  Friends  if  they  had  hired  help  was,  when  meeting 
day  came  in  the  middle  of  the  week  for  all  hands  to 
quit  work,  saddle  their  horses  and  all  go  to  meeting 
together.    No  time  lost  by  the  hired  help. 

There  were  hitching  racks  erected  all  over  the  lot 
where  and  above  where  the  sheds  are  located  at  this 
time  and  I  have  seen  hundreds  of  horses  hitched  to 
them  on  quarterly  meeting  days.  Couples  would  come 
riding  together  each  on  a  horse,  and  sometimes  two 
on  one  horse.  I  have  seen  twenty  or  thirty  couple 
in  procession,  all  enjoying  themselves. 

If  perchance  one  young  lady  rode  to  meeting 
alone  it  was  the  custom  for  some  of  the  young  men 
present  to  take  her  horse  and  hitch  it,  and  after 
meeting  he  would  bring  it  to  the  mounting  place, 
and  generally  his  own  also,  and  after  seeing  her 
properly  seated  in  the  saddle  he  would  accompany 
her  home,  merely  for  company  you  know.  In  my 
vounsrer  days  the  bovs  from  five  to  fifteen  vears  of 
age  and  sometimes  older  went  to  meeting  in  the  sum- 
mer time  clad  in  homespun  linen  and  barefoot,  and 
what  of  them.  Changing  the  words  of  Burns  a  very 
little  we  may  say  that 

"Burdly  chiels  and  clever  hizzies 
Were  reared  in  such  a  way  as  this  is." 

Looking  back  over  a  period  of  sixty-five  years 
and  noting  the  changes  in  everything,  but  more  es- 
pecially in  the  members  of  Miami  Monthly  Meeting 
the  query  arises,  are  we  of  to-day  with  all  the  ad- 
vantages of  the  present  time,  doing  our  work  in  a 
spiritual  way  better  than  did  those  of  the  primitive 
days  and  customs. 


"  WHAT  QUAKERISM  HAS  DONE  FOR  THE 
RECOGNITION  OF  WOMEN/' 

MARY  BATTIN  BOONE,  RICHMOND,  IND. 

[Read  by  George  R.  Thorpe.] 

The  history  of  women  entered  a  new  era  with 
the  rise  of  the  Society  of  Friends,  for  they  formed 
for  themselves  that  which  no  other  body  of  women 
had, — a  pubHc  character. 

From  earHest  ages  women  had  been  held  in  low 
esteem,  various  reasons  being  assigned  for  placing 
them  on  a  plane  inferior  to  men. 

Three  events  in  the  history  of  Europe  added  im- 
portance to  womankind,  and  paved  the  way  for  the 
recognition  of  their  social,  intellectual  and  business 
equality:  The  introduction  of  Chivalry  made  their 
physical  welfare  the  care  of  men ;  weakness  must  be 
protected,  and  honor  and  humanity  vv-ere  character- 
istics of  this  institution.  With  the  Revival  of  Learn- 
ing came  recognition  of  their  m.ental  abilities,  and 
greater  educational  advantages  were  gradually  per- 
mitted. Most  important,  was  the  introduction  of 
Christian  religion ;  ''since  all  were  equally  account- 
able for  their  own  actions,  and  God  v/as  no  respecter 
of  persons,  so  all,  whether  men  or  women,  were  of 
equal  importance  in  his  sight."  By  the  abolition  of 
polygamy  women  became  the  companions  instead  of 
the  slaves  of  men. 

Though  Christianity  did  mtrch  for  the  elevation 
of  women,  it  remained  for  the  Friends  as  a  religious 
body  "to  insist  upon  that  full  practical  treatment  and 


60 

estimation  of  them  which  ought  to  take  place  wherever 
Christianity  is  professed." 

It  was  beheved  that  the  women  of  the  Society 
had  adequate  capacities,  and  were  capable  of  great 
usefulness,  especially  in  the  oversight  of  their  own 
sex,  therefore  they  were  given  a  share  in  the  ad- 
ministration of  almost  all  the  offices.  One  historian 
says :  ''No  Church  since  the  days  of  the  Apostles 
has  allowed  them  such  great  freedom  in  the  Gospel, 
as  has  been  allowed  by  Friends.  Under  their  system 
all  are  equal,  and  Quaker  women  have  repaid  this 
greater  liberty  with  an  unsurpassed  zeal  and  devotion." 

George  Fox  wrote  in  his  Journal :  ''God  saw  a 
service  for  the  assemblies  of  women  in  the  time  of 
the  law,  about  those  things  that  appertained  to  His 
worship,  and  service,  and  to  the  holy  things  of  his 
tabernacle ;  and  so  they  in  his  Spirit  see  now  their 
service  in  the  gospel ;  many  things  in  these  meetings 
being  more  proper  for  the  women  than  the  men,  and 
they  in  the  power  and  wisdom  of  God  may  inform  the 
men  of  such  things  as  are  not  proper  for  them.  For 
in  the  time  of  the  law  the  women  were  to  offer  as  well 
as  the  men;  so  in  the  time  of  the  gospel  much  more 
are  they  to  offer  their  spiritual  sacrifices ;  for  they  are 
all  called,  both  men  and  women,  and  all  things  that 
they  do  are  to  be  done  in  the  power  of  God." 

When  in  1666  George  Fox  was  released  after 
three  years*  imprisonment,  he  found  the  Society  had 
greatly  increased  in  numbers,  and  was  in  need  of  a 
closer  organization ;  quarterly  meetings  had  been  es- 
tablished, and  at  least  two  Yearly  Meetings,  or  Gen- 
eral Assemblies  held ;  the  first  Yearly  Meeting  was. 
for  religious  purposes,  the  second  one  for  business, 
and  was  attended  by  men  only.  From  county  to 
county  George  Fox  traveled  "setting  up"  monthly 
meetings  for  men  and  women  "to  take  care  of  God's 


51 

glory,  and  to  admonish  and  exhort  such  as  walkeii 
disorderly  or  carelessly  and  not  according  to  truth.'* 
In  1673  and  again  in  '"jy  reference  is  made  in  Fox's 
Journal    to    the    opposition    to    Women's    meetings;. 
women  preachers  were  tolerated,  since  no  man  could 
tell  through  what  channel  the  Lord  might  speak,  and 
there  was  Scriptural  precedence,  but  these  dissenters 
denied   any   precedence   for   women's   meetings;    the- 
earnest   convictions   of   their   leader   finally   prevailed^ 
and  when  the  Society  became  fully  organized,  women^. 
the  same  as  men,  held  Monthly  and  Quarterly  meet- 
ings  for  the  transaction   of  business,   and   were  ap- 
pointed elders  and  overseers ;   they  were  not,  however, 
appointed    as    correspondents,    arbitrators,    legislators, 
or  on  committees  of  appeal. 

Wherever  the  Spirit  led,  they  followed,  thougli 
they  suffered  privations,  imprisonment,  severe  punish- 
ment and  even  death. 

Mary  Fisher  went  alone  from  England  to  Ad- 
rianople  to  deliver  a  message  to  Sultan  Mohammed^, 
refused  his  offer  of  an  escort  and  returned  in  safety.. 
Anne  Whitehead  walked  two  hundred  miles  to  the 
prison  where  George  Fox  and  others  were  confined 
that  she  might  minister  to  their  Vv^ants.'  Rebecca 
Travers  was  another  important  m.inister,  and  one  of 
the  first  appointed  by  the  Society  to  care  for  the  poor 
and  afiiicted. 

The  picture  of  ignorant,  wretched  women,  with- 
out care  for  the  present  or  hope  for  the  future  is  called 
to  mind  by  the  name  of  Elizabeth  Fry,  through  whose 
influence  prison  reform.ation  was  instituted.  We  need- 
not  repeat  the  story  of  Mary  Dyar  the  only  woman 
who  suffered  martyrdom  in  the  United  States.  The 
number  of  women  ministers  was  not  large,  but  m.any 
more  went  about  visiting  the  sick,   and   imprisoned,. 


518 

distributing  Friends'  books  and  watching  over  the 
women  of  the  congregation. 

''The  execution  of  these  public  offices  could  not 
but  have  an  important  influence  on  their  minds.  It 
imparted  to  them  a  considerable  knowledge  of  human 
nature.  It  produced  in  them  thought,  foresight  and 
judgment.  It  created  in  them  a  care  and  concern 
for  the  distressed.  It  elevated  their  ideas.  It  raised 
in  them  a  sense  of  their  own  dignity  and  importance 
as  human  beings,  which  sets  them  above  everything 
tliat  is  little  and  trifling,  and  above  all  idle  parade 
and  show. 

"Their  pursuits  are  rational,  useful  and  digni- 
fied ;  and  they  may  be  said  in  general  to  exhibit 
a  model  for  the  employment  of  time  worthy  of  the 
c'laracter  they  profess." 

So  wrote  Thomas  Clarkson  nearly  a  century  ago. 

If  a  review  of  the  past  have  no  other  effect,  may  it 
lead  us  to  pause  and  consider  whether  we  of  the 
present  generation  are  following  that  high  ideal  of 
character  which  was  formed  by  our  Quaker  ancestors, 
v.'io  suffered  and  died  for  the  principles  which  we 
now  enjoy  in  peace  and  harmony. 


"  QUAKERISM  AND  SLAVERY.^ 

MAY  PEMBERTON,  WEST   MILTON,  OHIO. 

(This  paper  was  not  submitted  for  pubh'cation.). 


"  QUAKERISM  AND  THE  ORDINANCES." 

DR.  ROBERT  E.  PRETLOW,  WILMINGTON,  OHIO. 

Quakerism  was  an  insurrection  against  the  bond- 
age of  externals.  It  was  a  revolution  turning  men's 
hearts  from  systems  back  to  sources..  It  had  in  it 
fhe  germs  of  the  highest  democracy.  It  proclaimed 
the  equality  of  all  men  before  God;  and  so  did  away 
with  the  special  privileges  of  kingcraft  and  hierarchy. 
It  leveled.  But  it  did  not  drag  down  the  king  nor 
degrade  the  priest.  It  leveled  by  elevating  men  up  to 
the  level  of  kingship  and  priesthood  —  the  high  level 
where  men  may  walk  erect  in  the  glad  consciousness 
that  they  are  the  sons  of  God. 

This  elevation  and  emancipation  of  the  individual 
has  had  many  marked  effects  upon  conduct  in  civil  and 
religious  life,  but  scarcely  one  which  is  more  remarked 
upon,  and  for  which  the  Quaker  is  oftener  called  upon 
to  give  his  .reasons  than  his  attitude  toward  the  so- 
called  ordinances. 

The  ritualist  points  out  to  him  that  ever  since 
Christ  was  baptised  of  John  in  Jordan  water  baptism 
has  been  practiced.  The  Quaker  yields  the  point  and 
further' admits  that  it  had  been  in  vogue  as  a  part  of 
fhe  Jewish  ritual  for  fourteen  centuries  before  John. 
The  ritualist  insists  that  the  breaking  of  bread  and 
passing  of  the  cup  has  continued  since  that  supper  in 
the  upper  chamber.  The  Quaker  grants  his  conten- 
tion and  follows  its  antiquity  back  to  tlie  early  de- 
velopment of  the  passover  supper. 

But  the  early  Quaker  had  the  uncomfortable  habit 
of  asking  himself  and  other  people  serious  questions. 


54 

He  had  no  more  reverence  for  mere  tradition  than  had 
liis  Master,  the  Man  of  Gahlee.  (Would  his  modern 
child  were  so).  It  was  not  enough  for  him  that  a 
thing  existed.  Ought  it  to  exist?  On  what  was  it 
.-fcased?     What  was  its  purpose?     What  its  effect? 

Rome  had  already  broken  down  under  the  weight 

^oi     its     own     ritualism.     The     Reformation     under 

Luther,  and  Zwingli,  and   Calvin  had  come.       They" 

had  left  the  Romish  church  and  most  of  the  mass  of 

ritual  which  it  had  preserved  and  created.     But,  like 

Rachel  fleeing  from  the  house  of  Laban,  they  brought 

■with  them  in  their  exodus,  some  of  the  gods  of  the 

'Old  order.     They  still  insist  on  the  priestly  office,  to- 

:;;g-ether  with  water  baptism  and  the  sacramental  supper 

administered  by  priestly  hands. 

The  fundamental  Quaker  doctrine  of  the  priest- 
hood of  all  believers  made  necessary  a  thorough  re- 
-examination  of  the  grounds  on  which  ordinances 
rested.  Is  the  contention  of  the  ritualist  sound  that 
tliey  rest  on  commands  of  Christ?  The  Protestant 
churches  are  poor  in  ordinances  as  compared  with 
Rome.  But  one  beside  water  baptism  and  the  supper 
has  found  foothold  (and  that  but  slight)  among  them 
— i.  e.  the  custom  of  ceremonial  foot  washing. 

A  moment's  consideration  may  be  given  this,  chiefly 
for  the  light  it  may  throw  upon  the  others.  (Jno. 
.XIII.  12-15).  "So  when  he  had  washed  their 
feet,  and  taken  his  garments  and  sat  down  again,  he 
said  unto  them,  know  ye  what  I  have  done  unto  you? 
Ye  call  me  Teacher,  and  Lord,  and  ye  say  well ;  for 
'SO  I  am.  If  I  then,  the  Lord  and  the  Teacher  have 
washed  your  feet  ye  also  ought  to  w^sh  one  another's 
feet.  For  I  have  given  you  an  example  that  ye  also 
should  do  as  I  have  done  to  you."  Nothing  could 
iseem  clearer  or  more  mandatory  if  mere  form  has  any 
;place  in  Christianity.     Yet  with   the   exception   of  a 


55 

few  insignificant  denominations  the  whole  Christian 
world  agrees  with  the  Quaker  interpretation  that  it  is 
not  the  specific  act,  but  the  spirit  manifested  that 
is  mandatory.  Not  so  great  weight  of  scriptural  au- 
thority, and  that  from  Christ  himself,  can  be  cited  for 
any  other  observance ;  yet  none  of  the  great  historic 
churches  incorporate  it  into  their  systems. 

Why  should  it  not  have  equal  place  with  baptism 
and  the  supper?  First.  It  was  not  a  custom  in  gen- 
eral use  at  the  time  of  Christ  and  did  not  have  the 
v/eight  of  tradition  behind  it  to  give  it  sanction.  Sec- 
ond. In  its  tendency  it  was  thoroughly  democratic, 
and  did  not  lend  itself  to  the  designs  of  a  ruling 
priestly  class  to  perpetuate  their  power.  We  can  only 
remark  in  passing  that  sacred  mysteries  have  always 
been  the  most  potent  means,  in  the  hands  of  the  priest- 
hood, of  holding  the  masses  under  control.  This  ex- 
plains much  of  dogma  and  of  history. 

Surely,  if  ordinances  in  the  hands  of  a  man  are  to 
determine  the  fact  or  character  of  our  spiritual  life  the 
authority  for  those  ordinances  should  be  unassailable. 
If  they  are  to  be  obligatory  on  the  Christian  church  it 
must  be  shown  that  they  are  definitely  comm9,nded  by 
Christ,  or  that  they  have  in  themselves  a  saving  moral 
quality. 

Are  they  commanded?  What  does  Jesus  say 
about  -baptism?  (Mark  10:38-40) — Are  ye  able  to 
drink  of  the  cup  that  I  drink?  or  to  be  baptised  with 
the  baptism  that  I  am  baptised  with?  *  *  And 
Jesus  said  unto  them  the  cup  that  I  drink  ye  shall 
drink,  and  with  the  baptism  that  I  am  baptized  withal 
shall  ye  be  baptized."  This  was  long  after  the  baptism 
of  John  and  yet  it  is  spoken  of  as  existing  and  future. 
(Mark  16-16) — "He  that  believeth  and  is  baptized 
shall  be  saved,  but  he  that  believeth  not  shall  be  con- 
demned."    (Matt     28-19)     "Go     ye     therefore     and 


6^ 

make  (iisciples  of  all  the  nations,  baptizing  them  into 
the  name  of  the  Father,  and  the  Son  and  the  Holy 
Spirit.''  (Acts  1-5)  'Tor  John  indeed  baptized  with 
water  but  ye  shall  be  baptized  in  the  Holy  Spirit  not 
many  days  hence."  (Acts  11-16)  Peter  quotes  above. 
Three  of  these  cannot  refer  to  water  as  Christ's  bap- 
tism, and  in  the  other  two  it  need  not  Christ  never 
used  the  word  baptism  where  it  must  imply  water, 
nowhere  save  in  Matt.  28-19  and  Mark  16-16  where 
it  could  by  any  possibility  mean  water,  and  nowhere 
where  a  spiritual  interpretation  is  not  the  most  obvious 
and  natural. 

John  Baptist  contrasted  his  baptism  with  that  of 
Christ.  (Matt.  3-1 1)  "I  indeed  baptize  you  in  water 
unto  repentance,  but  he  that  cometh  after  me  is 
mightier  than  I,  whose  shoes  I  am  not  worthy  to 
bear;  he  shall  baptize  you  in  the  Holy  Spirit  and  in 
fire."  So  important  is  this  contrast  that  all  four  of 
the  gospels  record  it. 

According  to  scriptural  authority,  Christian  bap- 
tism is  not  material  but  spiritual.  This  baptism  of 
the  Spirit,  as  the  Quaker  understands  it,  is  not  so 
much  an  act  as  a  state.  It  is  in  the  present  tense. 
When  Jesus  speaks  of  the  essentials 'of  salvation  it  is 
in  the  present  tense.  He  that  believeth  and  is  bap- 
tized shall  be  saved.  Not  he  that  has  confessed  and 
has  been  baptized.  So  also  Peter  speaking  of  the 
true  baptism  (not  the  putting  away  of  the  filth  of  the 
flesh)  says  that  it  doth  now  save  us.  The  baptism 
then  is  continuous  and  progressive.  There  is  no 
spiritual  life  save  as  under  the  baptism  of  the  Spirit 
our  lives  are  hid  with  Christ  in  God.  Because  we  are 
baptized  into  the  name  of  Christ  we  have  our  justifi- 
cation. Because  we  abide  in  Him  and  the  baptismal 
power  of  the  Spirit  continues  to  work  in  us  we  have 
our   sanctification.     Because  through  belief  and  bap- 


57. 

tism  there  has  been  born  in  us  the  new  life,  which  is 
none  other  than  the  Hfe  of  Christ  in  the  soul,  we  grow 
in  grace  and  bring  forth  first  the  blade,  then  the  ear, 
then  the  full  corn  in  the  ear.  And  all  this  not  be- 
cause we  have  been  baptized,  but  because  we  are  bap- 
tized. 

So  the  Quaker,  because  he  finds  his  sufficiency  in 
the  immediately  imparted  spiritual  reality,  and  be- 
cause he  finds  no  scriptural  warrants  for  the  contin- 
uance of  the  rite  discards  the  ordinance  of  baptism. 

Is  there  any  better  foundation  for  the  ceremonial 
observance  of  the  supper?  There  are  five  narratives 
of  the  last  supper  of  Jesus  with  his  disciples.  Each  of 
the  four  evangelists  records  it;  as  does  also  Paul  in 
I.  Cor.  XL,  ^.latthew,  Mark  and  John  give  absolutely 
no  hint  of  any  injunction  for  a  continued  observance. 
The  last  two  clauses  of  Luke  XXIL-19  and  all  of 
verse  20  are  in  the  practically  agreed  view  of  scholars 
a  later  interpolation.  The  accounts  of  Matthew  and 
Mark  read  rather  like  a  valedictory  than  an  introduc- 
tion. So  every  vestige  of  command  fades  from  the 
gospels,  and  the  sole  authority  left  is  the  passage  from 
Paul.  Even  this  seems  to  be  permissive  and  tempor- 
ary as  to  observance  rather  than  mandatory  and  per- 
manent. This  view  is  still  further  emphasized  by  the 
fact  that  John  who  wrote  after  the  fall  of  Jerusalem  is 
utterly  silent  as  to  the  ceremonial  features  of  the  feast. 

Much  light  is  thrown  upon  the  subject,  however, 
both  by  a  study  of  Paul,  and  by  the  words  of  Jesus 
himself. 

One  of  the  two  pre-eminent  ideas  in  all  Paul's 
teachings  is  that  of  fcllozvship ;  fellowship  with  Christ, 
and  with  each  other  in  His  spirit.  The  word  ''fellow- 
ship" is  used  more  by  Paul  than  in  all  the  rest  of  the 
Bible.  His  vv-ritings  overflow  with  the  idea.  A  sin 
against  fellowship  is,  in  his  eyes,  a  cardinal  sin.     In 


58 

the  liQ-ht  of  this  fact  let  us  examine  the  occasion  of  his 
writing  on  the  subject  of  the  supper.  The  simple  fel- 
lowship meal  Vvhich  had  been  the  spontaneous  expres- 
sion of  brotherhood  in  the  early  church  had  degener- 
ated at  Corinth  into  a  riot  of  individualism.  Gluttony 
and  want  were  side  by  side.  Each  partook  before 
others  of  his  own  supply,  regardless  of  his  brother's 
want,  in  flagrant  violation  of  the  spirit  of  fellowship. 
Here  is  v/hat  Paul  denounces :  "He  that  eateth  and 
drinketh  eateth  and  drinketh  judgment  to  himself  if 
he  discern  not  the  body."  But  what  is  the  body  ?  Again 
let  Paul  answer,  "We  are  one  bread,  qne  body."  Paul 
was  evidently  not  concerned  about  the  sanctity  of  a 
ritual,  nor  the  lack  of  reverence  for  the  elements  of  the 
eucharist,  hut  about  the  existence  within  the  church  of 
cliques,  and  clans,  and  parties,  and  selfishness  that 
nilitates  against  fellowship. 

It  is  one  of  the  ironies  of  history  that  this  effort 
of  the  great  anti-ritualistic  apostle  to  put  a  check  to 
disorderly  and  unbecoming  conduct  should  be  made 
the  sole  foundation  for  the  greatest  mystery  ceremonial 
of  all  the  ordinances  of  the  historic  church. 

But  the  words  of  Christ  are  clearer  still  on  that 
occasion  at  Capernaum  when  His  disciples  were  per- 
plexed over  His  statement,  "Except  ye  eat  the  flesh  of 
the  Son  of  Man  and  drink  His  blood,  ye  have  no  life 
in  you."  He  removed  all  possible  reference  to  rite  or 
cerem.onial.  "Doth  this  cause  you  to  stumble?  It  is 
the  Spirit  that  giveth  life;  the  flesh  profiteth  nothing; 
the  words  that  I  have  spoken  to  you  are  spirit  and  are 
life." 

By  the  words  of  Christ  himself  we  are  shut  up  to 
a  spiritual  interpretation.  The  material  and  the  ritual- 
istic are  excluded.  Quakerism  then  reverts  to  the  phi- 
losophy of  Jesus  and  of  Paul  and  sees  in  Love  the  life- 


59 

giving  blood  of  her  Lord,  and  in  FcIIozi'ship  His  Spirit 
embodied. 

But  why,  accepting  this  high  spiritual  interpreta- 
tion, and  granting  that  these  rites  have  no  sufficient 
warrant  in  Scripture,  should  we  not  with  others  retain 
them  as  time-honored  customs?  Because  they  not 
only  lack  Scriptural  warrant,  but  are  at  variance  with 
the  whole  Quaker  philosophy.  Paul  had  to  face  the 
same  problem  among  the  churches  of  Galatia,  and  in 
the  vehemence  of  his  conviction  wrote:  "If  ye  receive 
circumcision,  Christ  will  profit  you  nothing.  Yea,  I 
testify  to  every  man  that  receiveth  circumcision  that 
he  is  a  debtor  to  do  the  whole  law.  Ye  are  severed 
from  Christ  ye  who  would  be  justified  by  the  law.  Ye 
are  fallen  from  grace.  For  we  through  the  Spirit  by 
faith  wait  for  the  hope  of  righteousness.  For  in  Christ 
neither  circumcision  availeth  anything,  nor  uncircum- 
cision,  but  faith  working  through  love."  The  v/hole 
question  of  ritual  was  here  involved.  The  Christian 
religion  is  a  religion  of  moral  and  spiritual  power. 
There  is  no  moral  or  spiritual  quality  in  ritual.  De- 
pendence upon  that  which  has  no  moral  quality  severs 
from  Christ.  It  not  only  fails  to  save,  but  in  so  far  as 
emphasis  is  laid  upon  it,  it  actually  erects  a  barrier 
against  the  powers  of  salvation. 

Quakerism  protests  against  the  ordinances,  not 
that  in  themselves  they  are  imm.oral  or  irrelis^ious,  but 
that  they  are  unmoral  and  unreligious.  The  teach- 
ing of  a  rite  tends  to  content  the  mind  with  the  outward 
observance,  and  obscure  from  the  hungering  and  thirst- 
ing soul  the  boundless  wealth  of  the  spiritual  experi- 
ence. But  Quakerism  v/as  not  and  is  not  a  mere  nega- 
tion. It  is  a  bold  and  unequivocal  proclamation  of  the 
spiritual  kingdom  of  God,  unencum.bered  and  unob- 
scured  by  the  outworn  ceremonies  of  dead  systems. 

In  the  entire  disuse  of  ordinances  Fox  and  his  fel- 


60 

low-workers  completed  the  work  begun  by  Luther  and 
his  coadjutors ;  and  made  the  longest  forward  step  in 
the  rehgious  history  of  Christendom.  They  exhibited 
the  nearest  approach  to  a  realisation  of  the  philosophy 
of  Jesus  Christ  which  nineteen  centuries  have  seen. 

That  we  have  sometimes  sought  to  form  a  ritual 
of  our  own,  and  taught  as  religion  the  cut  of  the  coat, 
the  style  of  the  bonnet,  the  use  of  certain  grammatical, 
or  ungrammatical  forms,  and  abstinence  from  the  joy- 
ous expression  of  our  souls  in  song,  but  illustrates  the 
constant  tendency  of  humanity  to  content  itself  on 
lower  planes,  and  make  to  itself  Gods  on  its  own  levels. 

The  Quaker  philosophy  which  freed  us  from  the 
traditionalism  of  ordinances  will  doubtless  also  be  able 
to  free  us  from  our  own  traditionalism  and  set  us  before 
the  world  as  a  church  which  knows  no  other  religion 
than  obedience  to  the  Spirit  of  God. 


"THE   INFLUENCE    OF   FRIENDS    ON    THE 
TEMPERANCE  REFORM." 

ESTHER  PUGH,  SELMA,  OHIO. 

In  the  very  brief  time  allotted  to  me,  in  stating 
the  growth  of  this  work  among  Friends  I  almost  ex- 
clusively confine  myself  to  data  obtained  from  the 
records  of  Philadelphia  Yearly  Meeting,  for  two 
reasons:  I  was  able  to  obtain  thCvSe,  and  the  develop- 
ment in  that  Yearly  Meeting  was  typical. 

The  echo  of  the  footsteps  of  the  first  generation 
of  Friends  —  the  truly  "early"  Friends  —  had  scarcely 
died  av/ay,  the  first  valiant  evangehsts  had  scarcely 
ceased  their  labors  when  a  Chinese  wall  was  built  about 
the  church  of  their  organization.  The  earnest  mission- 
ary spirit  was  turned  to  quiescence,  the  demarkation 
between  them  and  the  world's  people  w^as  so  sharply 
drawn  that  they  did  not  mingle  with  the  world.  Whilst 
thus  keeping  their  skirts  clean,  they  could  make  no 
inroads  with  the  reforms  and  innovations  of  which 
the  need  was  palpable  and  which  they  were  competent 
to  start  and  foster.  Hence  it  is  that  my  subject  is  well 
stated,  the  Influence  of  Friends.  Influence  is  an  in- 
determinate elusive  quantity,  generally  the'  action  of 
greater  or  less  causes  for  a  length  of  time.  It  is  woven 
slow- ly  ..  of  many  tiny  strands,  as  enlightenment  and 
conviction  grow  but  there  is  never  a  loss. 

As  Friends  could  not  join  with  the  methods  of 
others  they  carried  great  questions  simply  among  them- 
selves. 

Principles  of  human  right  and  duty  were  discov- 
ered and   applied  in   their  ov/n  membership.     They 


62 

cleared  themselves  of  slavery,  but  little  effort  w^as  given 
to  those  outside,  except  by  example.  Yet  the  utter- 
ances of  Woolman  and  Eenezet,  the  apostles  of  anti- 
slavery,  show  they  had  strong  sentiment  on  the  Tem- 
perance question  and  had  not  the  wrong  of  holding 
fellow  beings  in  bondage  weighed  so  heavily  upon  the 
church  of  that  date,  the  needs  of  work  in  this  direction 
must  have  been  pressed.  But  as  its  importance  in- 
creased came  the  work  that  there  will  be  no  reproach 
among  themselves.  It  is  interesting  to  note  that  the 
first  efforts  were  just  about  at  the  point  of  the  U.  S. 
government  at  control  now,  to  advise  against  and  pro- 
hibit the  sale  among  Indians.  In  1687  a  committee  was 
appointed  to  visit  and  advise  an  eminent  minister  who 
was  a  merchant,  to  caution  him  against  selling  rum 
to  Indians  or  to  Indian  traders  and  the  concern  was 
carried  to  the  Yearly  Meeting,  and  the  following  min- 
utes made  there  1687,  6th  mo.  "  The  practice  of  sell- 
ing rum  or  other  strong  liquors,  to  the  Indians  cither 
directly  or  indirectly,  or  exchanging  rum  or  other 
stfong  liquors  for  any  goods  or  merchandise  with 
them.,  considering  the  abuse  they  make  of  it  is  a  thing 
contrary -to  the  mind  of  the  Lord,  and  a  great  grief 
and  burden  to  his  people  and  a  great  reflection  and  dis- 
honor to  the  truth,  so .  far  as  any  professing  it  are 
concerned ;  and  for  the  more  effectual  preventing  this 
evil  practice  as  aforesaid,  we  advise  that  this,  our  tes- 
timony, be  entered  in  every  Monthly  Meeting  book, 
and  every  Friend  belonging  to  said  meeting  subscribe 
to  the  same,"  the  first  pledge  of  which  I  have  been 
able  to  obtain  trace,  since  the  days  of  the  Rechabites. 
There  is  one  Monthly  Meeting  which  has  the  record 
at  that  date,  signed  by  forty-nine  members. 

Year  after  year  the  Yearly  Meetings  "  advised  " 
that  none  accustom  themselves  to  vain  and  idle  com- 
pany, sipping  and  tippling  of  drams  and  strong  drink 


03 

in  Inns  or  elsewhere.  For  though  such  as  use  the  evil 
practice,  may  not  suddenly  be  so  far  prevailed  upon  as 
to  be  drunk  to  the  greatest  degree,  yet  they  often  in- 
flame themselves  thereby,  so  as  to  become  like  ground 
fitted  for  the  greatest  transgressions.  And  some  that 
have  had  the  example  of  virtuous  parents  have,  from 
such  beginnings  in  corners,  arrived  to  a  shameless  ex- 
cess, to  the  ruin  of  themselves  and  their  wives  and 
families,  and  to  the  scandal  of  the  holy  name  whereby 
they  have  been  called."     1706. 

In  1 72 1  is  a  most  remarkable  minute,  being  far 
ahead  of  the  times  in  its  scientific  aspect. 

"  It  becomes  the  concern  of  this  meeting  to  advise 
and  caution  all  of  our  profession  carefully  to  watch 
against  this  evil,  when  it  begins  to  prevail  among  them 
in  a  general  manner,  or  more  particularly  at  occa- 
sional times,  of  taking  it,  the.  frequent  use  whereof, 
especially  drams,  being  a  dangerous  inlet,  the  repeti- 
tion and  increase  of  them  insensibly  stealing  on  the 
unwary,  by  wantonness  in  the  young  and  the  false  and 
deceitful  heat  it  seems  to  supply  the  aged  with ;  so  that 
by  long  habit,  when  the  true  warmth  of  nature  be- 
comes thereby  weakened  and  supplanted,  the  stomach 
seems  to  crave  strong  spirits  even  to  supply  what  they 
have  destroyed."  In  1736  the  advice  was  very  pointed 
on  giving  spirits  to  children  and  year  by  year  the  utter- 
ances grew  in  intelligence  and  strength  and  comprehen- 
siveness. The  subject  of  giving  "  drams  "  at  vendues 
was  strongly  spoken  against  and  followed  up  till  there 
was  a  state  law  passed  forbidding  the  use  on  such  oc- 
casions. All  through  the  i8th  century  the  queries 
grew  more  pointed,  never,  however,  reaching  total  ab- 
stinence, perhaps  all  walked  as  fast  as  they  could.  The 
minute  of  1777  was  a  decided  gain,  a  point  from  which 
to  reckon,  "  This  meeting  is  engaged  to  exhort  and 
admonish  Friends  to  use  great  caution  in  that  of  dis- 


tilling  or  ehcoufag!ng  distillation  or  using  distilled 
liquors  of  any  kind  and  in  regard  to  the  practice  of  de- 
stroying grain  by  distilling  spirits  oiit  of  it,  it  is  the 
sense  and  judgment  of  this  meeting,  that  practice 
ought  to  be  wholly  discouraged  and  disused  amorrg 
Friends  and  that  Friends  ought  not  to  sell  their  grain 
for  that  purpose  nor  to  use  or  to  partake  of  liquors 
made  out  of  grain.  Corisidering  the  difficulty  and  the 
snares,  both  to  our  young  people  and  to  others,  which 
are  attendant  on  that  of  keeping  houses  of  public  en- 
tertainment, beer  houses  and  dram  shops,  whereby  the 
reputation  of  Truth  has -greatly  suffered  and  in  some 
places  the  children  and  families  of  persons  concerned 
herein,  have  been  brought  into  disgrace  and  loss,  both 
spiritually  and  temporally,  it  is  tire  united  sense  and 
judgment  of  this  m-eeting  that  Friends  ought  not  to 
give  way  to  the  desire  of  outward  gain  arising  from 
such  employnients,  but  keep  themselves  clear  thereof 
by  attending  to  the  pointings  of  pure  wisdom."  But 
the  matter  had  reached  the  point  of  "moderation"  in 
medicinal  use,  which  was  a  long  goal. 

In  1/88  dealing  in  liquors  was  made  a  disown- 
able  offepse  in  New  England  Yearly  Meeting.  In 
2788  the  minute  of  1777  iii  Philadelphia  was  endorsed 
and  recommended.  In  1794  these  advices  of  1777 
and .  1 788  \yere  very  ernphaticcilly  reiterated,  with 
penalty  affixed  .fbr  neglecting  the  provisions  thereof, 
"that  they  should  not  be  employed  in  the  service  of 
the  Church,  nor  shoiild- their  contributions  be  received 
for  its  service.''.  Thus  the  new  century  began  far 
in  advance  of  the  i8th  and  its  utterances  give  no 
quarter  to  rhoderatiou  and  all  that  ilk  and  the  church 
was  really  cleared  and  we  know  how  dereliction  would 
shock  us  now.  And  ah  aggressive  spirit  develofjed,. 
A  little  later  it  was  a  friend  in  Ireland,  William  Mar- 
tin, who  urge4  upon  Father  Matthew  to  take  up  the 


M 

i 
0 
m 

H 

W 
0 

M 


65 

cause  of  total  abstinence.  "Oh,  Theobald  Matthew,  if 
thou  would  but  take  the  cause  in  hand,"  he  begged 
again  and  again,  till  heart  and  conscience  were  taken 
and  thus  the  man  was  captured.  He  held  solemn  vig^l 
and  laid  the  case  before  the  Lord  till  he  was  con- 
vinced of  his  call  and  then  he  led  the  Roman  Cath- 
olic total  abstinence  movement.  The  estimate  is  that 
5,000,000  signed  the  pledge  under  his  ministration. 
In  the  first  month  in  Ireland  there  were  200,000 
signers. 

It  was  a  Friend,  Joel  Stratton,  who  first  moved 
John  B.  Gough  and  who  staid  by  till  he  was  estab- 
lished. In  the  campaign  in  Kansas  David  Tatum  was 
a  host  as  a  leader.  In  1880  Elias  Jessup  polled  30,000 
votes  for  Governor  of  Iowa,  thus  forcing  prohibition 
to  the  front  so  that  in  1882  the  prohibitory  amendment 
was  carried  by  a  majority  of  27,000, 

When  that  remarkable,  that  most  distinctly  divine 
call  came  for  women  to  arouse  to  the  help  of  the 
Lord  against  the  mighty,  the  Quaker  women  recog- 
nized it  and  volunteered  for  the  war.  Everything  of 
tradition,  of  education,  of  time-honored  beliefs  of  the 
application  of  the  old  doctrine  of  the  direct  call  of  the 
spirit  reached  U3  and  we  realized  our  part.  Friends  have 
been  of  the  steadiest  and  most  persistent  workers  in  the 
W.  C.  T.  U.  and  the  brethren  have  been  true  brothers- 
in-law.  Nineteen  of  our  membership  have  been  State 
W.  C.  T.  U.  Presidents,  many  of  these  for  a  long  series 
of  years,  and  many  others  prominent  in  the  organiza- 
tion, not  now  in  membership  with  us»had  received  their 
training  in  the  Quaker  church.  And  this  proportion  is 
very  large  when  we  consider  our  small  number. 
Friends  have  been  valued  and  valuable  workers  in 
the  W.  C.  T.  U.  in  every  position  in  which  they  have 
been  placed.  For  the  last  eight  years  a  Friend  has 
been  President  of  the  National  Temperance  Society; 


66 

for  many  years  a  Friend,  Aaron  Powell,  wrought  val- 
iantly with  that  Society  with  tongue  and  pen. 

And  to  us,  the  smallest  of  the  tribes  of  Israel, 
has  been  committed  the  calling  of  an  Interdenomi- 
national Conference  of  religious  bodies  to  consider  this 
tremendous  question,  and  this  call  is  meeting  with 
ready  sympathy  and  thus  will  be  another  great  effort 
to  drive  the  drink  traffic  from  the  land. 

But  I  must  retrace  a  little  in  the  list  of  heroes. 
In  1/74  Anthony  Benezet  wrote  a  pamphlet,  antedat- 
ing Dr.  Rush  by  eleven  years,  of  which  the  title  was, 
"The  Mighty  Destroyer  Displayed  in  some  account  of 
the  dreadful  Havoc  made  by  the  mistaken  use  as  well 
as  the  Abuse  of  Distilled  Spirituous  Liquors."  Nor 
must  Vv^e  forget  the  Quaker  ancestry  and  the  Quaker 
training  of  Dr.  Rush  and  Neal  Dow,  One  of  the 
great  examples  of  influence  was  when  Dr.  Rush  put 
forth  his  tract  in  1785,  the  first  real  effort  made  to 
bring  the  question  of  temperance  to  the  front,  it  pro- 
duced a  most  tremendous  effect,  so  much  so  that 
1785  is  the  date  from  which  this  reform  counts. 


BIOGRAPHICAL  SKETCH  OF  JOEL  WRIGHT. 

JESSE   WRIGHT,   SPRINGBORO,  OHIO. 

In  the  preparation  of  this  brief  biographical  sketcli 
of  Joel  Wright,  I  have  devoted  but  little  space  to  his 
intimate  private  life,  confining  myself  mainly  to  his 
connection  with,  and  his  services  in  behalf  of  the  So- 
ciety of  Friends,  and  I  have  kept  in  mind  the  fact  that- 
this  occasion  is  not  a  family  reunion,  and  so  have 
omitted  a  genealogy  of  the  Wright  family,  making 
only  brief  m.ention  of  Joel  Wright's  parents,  John  and 
Elizabeth  Wright,  and  a  bare  reference  to  his  (Joel's) 
immediate  family,  his  wife  and  children. 

In  the  spirit  of  Cromvv^ell's  injunction  to  the 
artist  who  was  painting  his  portrait,  I  have  endeav- 
ored to  avoid  everything  that  might  seem  like 
panegyric,  leaving  the  character  of  the  man  to  be  in- 
ferred from  such  incidents  of  his  life  as  are  here  re- 
corded. 

Joel  Wright  was  born  sixth  miOnth,  1750,  in  !vlen- 
al'iin  township,  York,  now  Adams,  county,  Pennsyl- 
vania. His  father,  John  V/right,  and  Elizabeth  his 
v/ife,  emigrated  from  Castleshane,  County  Monaghan, 
Ireland,  to  Pennsylvania,  sometime  during  the  three 
years  from  1737  to  1740. 

Of  John  Wright,  the  records  tell  us  nothing  espe- 
cially noteworthy,  though  there  is  evidence  tliat  he  did-, 
not  come  over  in  the  same  ship  with  William  Penn. 
Some  of  his  descendants  of  the  present  generation  lay 
much  stress  on  the  fact  that  lie  vvas  not  born  in  Cork 
or  Tipperary,  but  that  his  family  belonged  to  a  colony 
of  Friends  that  emigrated  from.  England  to  the  north 
of  Ireland  about  the  close  of  the  seventeenth  century. 


68 

We  may  put  it  this  way,  John  Wright  was  of  good 
^  old  English  stock,  somewhat  modified  by  Irish  environ- 
ment. Joel  Wright  was  the  youngest  of  ten  children, 
five  born  in  Ireland  and  five  in  America. 

That  he  made  the  most  of  the  limited  facilities 
-for  obtaining  a  good  education  that  were  accessable 
to  him  is  evidenced  by  the  fact  that  he  taught  school 
for  many  years  and  was  considered  so  competent  as 
a  surveyor,  or,  civil  engineer  as  we  say  now,  that  he 
was  commissioned  by  the  state  government  of  Ohio  to 
survey  and  plat  the  Capital  at  Columbus.  In  the  year 
1798  a  committee  consisting  of  Evan  Thomas,  George 
Ellicott,  Joel  Wright  and  Rees  Cadwallader  was  ap- 
pointed by  Baltimore  Yearly  Meeting  to  visit  the  Wy- 
andott  Indians  at  Upper  Sandusky  in  what  is  now 
Wyandott  county,  Ohio,  to  confer  with  them  as  to 
the  best  means  to  be  employed  by  the  Society  of 
Friends  for  the  benefit  of  those  Indians. 

Gerard  Brooke,  Andrew  Ellicott,  Jr.,  and  Philip 
E.  Thomas,  by  consent  of  the  committee,  accompanied 
them  on  the  trip.  Joel  Wright  kept  a  diary  of  their 
journey  from  Pipe  Creek,  Maryland,  to  Upper  San- 
dusky. Soon  after  they  started  on  the  return  trip 
he  was  taken  sick  and  the  homeward  journey  was 
much  retarded  by  his  illness.  The  incidents  of  the 
trip  are  taken  partly  from  the  diary  kept  by  him  (now 
in  possession  of  one  of  his  descendants)  and  partly 
from  an  account  of  the  journey  written  by  one  of  the 
Friends  that  accompanied  the  committee  and  whicR 
will  be  found  in  Friends  Miscellany  for  tentE  month, 

1835. 

On  the  ninth  of  fifth  month,  1799,  the  party  started 

from  Pipe  Creek,  Maryland,  on  horseback,  on  the 
journey,  a  large  portion  of  which  was  through  an  un- 
broken wilderness.  Rees  Cadwallader  was  not  with 
them  at  the  start,  but  joined  them  later. 


69 

Nothing-  of  special  interest  is  noted  until  their 
arrival  on  the  eighteenth  at  Georgetown  on  the  east 
bank  of  the  Ohio  river.  On  the  twentieth  they  crossed 
over  and  for  six  or  seven  days  made  slow  progress, 
the  streams,  small  tributaries  of  the  Ohio  and  the- 
Muskingum,  were  so  much  swollen  by  the  heavy  rains 
that  they  could  not  be  forded,  so  they  felled  trees  in 
such  a  way  as  to  make  footbridges  and  made  their 
horses  swim  over.  As  Joel  Wright's  diary  relates, 
"We  felled  the  trees  with  our  tomahawk."  Tomahawk 
is  written  plainly  in  the  singular  number. 

On  the  evening  of  the  twenty-sixth  they  camped 
on  the  banks  of  the  Tuscarawas  and  the  next  morn- 
ing two  Indians  came  over  from  the  Aloravian  Mission 
called  Goshen  and  took  the  party  and  their  baggage 
across  in  a  canoe. 

The  Moravian  Indians  and  their  pastor,  Seizber- 
ger,  treated  them  with  much  civility.  Up  to  this  point 
Joel  Wright  had  no  doubt  been  a  competent  guide,- 
but  before  venturing  farther  they  employed  an  Indian 
guide,  Joseph  White-eyes,  to  pilot  them  from  Goshen 
cO  Upper  Sandusky.  With  an  Indian  added  to  the 
party  we  may  be  very  sure  that  there  was  a  corre- 
sponding increase  in  the  number  of  tomahawks. 

About  noon  of  the  twenty-ninth  they  reached 
Killbuck  creek  and  found  a  very  deep  and  strong  cur- 
rent. In  less  than  three  hours  White-eyes  had  a  bark 
canoe  ready  to  carry  them  over.  On  the  thirty-first 
they  came  to  an  Indian  path  leading  from  Pittsburg 
to  Upper  Sandusky.  They  encamped  for  the  night 
near  the  home  of  a  French  Canadian  v/ho  had  an  In- 
dian wife  and  kept  some  goods  to  trade  with  the 
Indians. 

On  the  third  of  sixth  month  they  reached  the 
Sandusky  river,  the  banks  of  which  they  followed  ten. 
or  twelve  miles,  to  Upper  Sandusky,  the  end  of  their 


70 

long  journey.  Here  they  found  that  circumstances 
were  not  very  favorable  to  their  mission.  Chief  Tarhie 
was  very  drunk  on  the  day  of  their  arrival  and  "many 
of  the  Indians" —  to  quote  the  diary  — "had  been,  for  a 
considerable  time,  intoxicated  with  strong  drink."  But 
by  the  morning  of  the  fourth  many  of  them  had  sobered 
off,  and  Chief  Tarhie  v/as  in  a  condition  to  receive 
them,  which  he  did  in  a  friendly  manner,  and  imme- 
diately sum.moned  a  council  of  the  chiefs  to  hear  v/hat 
the  Friends  had  to  say.  He  vv^as  greatly  pleased  when 
he  learned  the  object  of  their  visit,  but  the  grand 
council,  which  the  committee  had  traveled  so  far  to 
attend,  did  not  meet  for  two  weeks  and  Chief  Tarhie 
was  not  authorized  to  make  any  definite  arrangem.ents 
previous  to  tliat  time.  The  Friends  decided  that  as 
their  stock  of  provisions  v/as  running  low  and  the 
Indians  had  very  little  to  spare,  it  would  not  be  pru- 
dent for  them  to  v/ait  until  the  meeting  of  the  grand 
council.  So  about  four  o'clock  on  the  afternoon  of 
the  fourth  they  started  on  the  return  journey. 

The  hardships  to  which  they  had  been  exposed, 
together  v/ith  bad  water  and  an  insufficient  supply  of 
food  had  reduced  them  all  to  an  emaciated  condition 
and  Joel  Wright  v/as  quite  ill.  They  concluded  to  re- 
turn by  a  different  route,  aim.ing  to  reach  some  of  the 
settlements  that  had  recently  been  made  on  the  Scioto. 
On  the  evening  of  the  seventh  they  reached  Franklin- 
ton  on  tlie  banks  of  the  Scioto,  where  an  infant  colony 
was  building  houses,  none  as  yet  were  enclosed,  but 
the  party  was  received  v/ith  great  kindness  and  sup- 
plied with  such  provisions  as  they  needed.  They  re- 
mained here  a  fevv^  days  to  rest  and  recruit.  Joel 
Wrip-ht  beine^  too  sick  to  travel  on  horseback,  a  canoe 
was  hired  and  he  and  the  writer  of  the  journal  from 
which  this  account  of  the  return  journey  is  taken, 
descended  the  Scioto  to  Chillicothe,  where  they  arrived 


71 

on  the  night  of  the  tenth.  Here  they  remained  until  the 
fourteenth,  then  started  by  the  nearest  practicable 
route  across  Southeastern  Ohio  to  Wheeling,  which 
they  reached  on  the  twentieth.  From  that  point  to 
their  homes  in  Pennsylvania  and  Maryland,  the  jour- 
ney seems  to  have  been  an  uneventful  one.  It  is  diffi- 
cult for  us  in  these  days  of  vestibuled  limited  trains 
to  appreciate  the  hardships  and  exposure  incident  to  a 
journey  of  tv/elve  hundred  miles  on  horseback,  of 
which  at  least  three  hundred  miles  was  through  an 
unbroken  v/ilderness,  inhabited  by  savages  and  wild 
beasts. 

Excepting  Friends,  people  at  that  time,  more  gen- 
erally than  to-day,  accepted  the  idea  that  **A  good  In- 
dian is  a  dead  Indian,''  and  there  were  no  doubt  many, 
even  among  Friends,  v/ho  raised  the  question  whether 
any  amount  of  good  likely  to  be  accomplished  by  a 
miission  like  this  could  justify  the  sacrifice.  We  may 
"be  sure  tliese  Friends  had  no  misgivings,  and  in  that 
they  had  their  reward. 

In  the  capacity  of  surveyor,  Joel  Wright  made 
several  trips  across  the  Allegheny  mountains  about  the 
close  of  the  eighteenth  century,  surveying  large  tracts 
of  land  in  the  valleys  of  the  Muskingum,  Scioto,  and 
Miami  rivers,  and  particularly  in  what  was  then  called 
the  ''Miami  country,''  with  which  he  was  so  well 
pleased  that  he  located  in  Waynesville  early  in  the 
year  1806.  As  shown  by  the  meeting  records  his 
certificate  from  Pipe  Creek  Monthly  Meeting  in  Mary- 
land to  Miami  Monthly  Meeting  was  dated  third 
month,  fifteenth,  1806,  accepted  sixth  month,  twelfth, 
1806.  He  seems  to  have  been  active  in  the  business  of 
the  Quarterly  Meeting  which  was  established  fifth 
month,  thirteenth,  1809.  His  name  appears  on  the 
mjinutes  of  the  Quarterly  Meeting  as  a  member  of 
many  of  the  committees,  and  as  the  names  of  many 


72 

of  his  colleagues  on  these  committees  may  interest 
some  who  listen  to  the  reading  of  this  sketch,  I  will 
quote  from  the  minutes  as  follows : 

Eighth  month,  twelfth,  1809,  Joel  Wright  was 
made  one  of  the  representatives  to  the  ensuing  Yearly 
Meeting  at  Baltimore,  with  David  Ballard,  Henry 
Steddom,  William  Walker,  Isaac  Perkins,  Mordecai 
Walker,  Jonathan  Wright,  Jr.,  Joseph  Cloud  and 
Joshua  Ballanger. 

Eleventh  month,  ninth,  181 1,  he  and  Benjamin 
Hopkins,  Samuel  Teague,  Samuel  Brown,  Jonathan 
Wright,  Benjamin  Farquhar,  James  Hadley,  Jonathan 
Saunders,  Thomas  Roberts,  Joshua  Pickett,  Thomas 
Talbott,  Richard  Brown,  Robert  Furness,  Samuel 
Spray,  Enoch  Pierson,  Henry  Yount,  Josiah  Tomlin- 
son  and  Walter  Kennedy,  were  appointed  a  commit- 
tee to  prepare  a  memorial  concerning  "Our  beloved 
Friend,  John  Simpson,  deceased."  This  big  commit- 
tee prepared  a  memorial  and  it  was  submitted  to  the 
Quarterly  Meeting  second  month,  eighth,  1812.  It 
was  considered  too  lengthy  and  was  referred  to  Joel 
Wright,  Samuel  Spray  and  Benjamin  Hopkins  for 
abridgement.  It  is  to  be  hoped  that  this  committee 
used  the  blue  pencil  with  discretion. 

Joel  Wright  lived  in  Waynesville  many  years  be- 
fore his  removal  to  Springboro,  where  he  spent  the 
closing  years  of  his  life.  While  living  in  Waynes- 
ville he  was  occupied  in  teaching  school,  surveying  and 
buying  and  selling  land.  A  brief  notice  of  some  of 
the  real  estate  transactions  to  v/hich  he  was  a  party 
may  be  of  interest  as  showing  the  difference  in  prices 
of  land  at  the  beginning  and  the  close  of  the  nineteenth 
century. 

In  the  year  1807  he  and  Abijah  O'Neal  bought  of 
J.  Macher  1,040  acres  of  land  for  $1,500. 


73 

In  1808  he  bought  of  Abijah  O'Neal  285  acres 
for  $410. 

In  the  same  year  he  sold  to  David  Pugh,  Benjamin 
Evans,  Isaac  Mills,  David  Harner,  Samuel  Test  and 
Benjamin  Hopkins,  trustees,  outlot  No.  14  in  Waynes- 
ville,  "for  the  purpose  of  a  meeting  place,  graveyard, 
pasture  lot,  or  such  other  purpose  as  they  may  apply  it 
to,"  consideration  $80. 

The  trustees  gave  bond  in  the  sum  of  $io,0(X)  that 
they  would,  on  the  requisition  of  the  Monthly,  Quar- 
terly or  Yearly  Meeting,  as  the  case  might  be,  give  a 
good  and  sufficient  deed  for  this  property  to  such  per- 
sons as  the  Meeting  might  direct. 

On  this  lot  vvas  built  several  years  later  the  house 
now  occupied  as  a  meeting  house  by  Hicksite  Friends. 

Joel  Wright  was  one  of  a  committee  appointed  by 
the  meeting  to  examine  the  title  to  the  land  bought  of 
him  by  the  meeting.  The  committee  no  doubt  made  a 
careful  examination  of  the  county  records  and  Joel 
Wright  as  chairman  could  cheerfully  report  to  the 
meeting  that  the  title  was  all  right. 

In  1819  he  sold  to  Noah  Haines,  Frederic  Stan- 
ton, John  Worrel,  Thomas  Swift  and  John  Satter- 
thwaite,  trustees  for  the  public  burying  ground  at 
Wa3^nesville,  a  tract  of  land  for  a  public  burying 
ground  forever  and  for  no  other  purpose  whatever, 
consideration  $30. 

Fearing  that  I  may  trespass  on  the  time  of  those 
who  follow  me,  I  will  close  Vv^ith  a  brief  reference  to 
some  features  of  Joel  Wright's  private  life. 

He  was  married  about  the  year  1773  to  Elizabeth 
Farquhar,  daughter  of  \Villiam  and  Ann  Farquhar,  of 
Pipe  Creek,  Maryland.  Their  children  were  Ann, 
Allen,  Rachel,  Jonathan,  Israel  and  Elizabeth.  Eliza- 
beth, the  wife,  died  at  Pipe  Creek,  Maryland,  sixth 
month,  twenty-fourth,  1805. 


74 

In  1 8 14  he  married  Ann  Bateman  of  Springboro, 
Ohio.    She  survived  him  many  years,  dying  in  1842. 

Some  of  you  may  have  a  pardonable  curiosity  to 
know  how  he  appeared  as  lie  went  about  among  his 
friends  and  neighbors  in  Waynesville  and  Springboro. 
He  was  about  m.edium  size.  He  continued  to  v/ear,  as 
long  as  he  lived,  the  costume  that  is  familiar  to  us  in 
pictures  of  revolutionary  worthies,  long  surtout,  long 
waistcoat  with  flaps  over  the  pockets,  knee  breeches 
with  silver  buckles,  low-cut  shoes  with  silver  buckles 
on  the  instep  and  a  broad-brimmed  beaver  hat.  During 
the  last  few  years  of  his  life  he  was  a  marked  figure 
as  he  walked  the  streets  of  Springboro,  the  only  man 
dressed  in  this  costum.e  of  .a  bygone  generation. 

A  full  length  picture  of  him  would  be  a  relic  highly 
prized  by  his  descendants,  but  even  if  photography  had 
been  in  vogue  at  the  time,  I  think  that  a  snap  shot  ^ 
would  have  been  the  only  chance  for  a  picture  of  Joel 
Wright.  In  common  with  many  Friends  of  his  time 
he  would  probably  have  looked  upon  tlie  startling  nov- 
elty in  portrait  making  as  a  vanity  of  vanities. 

He  died  at  Springboro,  Ohio,  first  month,  thirty- 
first,  1829,  in  his  seventy-ninth  year.  He  had  lived  a 
long,  busy,  and  it  is  not  too  much  to  say,  useful  life. 


BIOGRAPHICAL  SKETCH  OF  ROBERT 
FURNAS. 

(MARY    F.    frame,,    WAYNESVILLE^    OHIO.) 

In  a  little  village  in  the  extreme  northwestern 
part  of  England  stands  the  meeting  house  in  which 
were  married  John  Furnas  and  Mary  Wilkinson. 

Soon  after  their  marriage  they  embarked  for 
America,  landing  at  Charleston  !^.  C,  some  time  dur- 
ing the  year  1762.  In  this  beautiful  Southland  at  a 
place  called  Bush  River,  they  commenced  their  early 
married  life.  As  years  vvcnt  by  seven  children  were 
born  to  bless  their  home.  Robert,  the  subject  of  this 
sketch,  was  their  sixth  child.  He  v/as  born  June  27, 
1772.  Very  little  seems  to  be  known  of  his  child- 
hood and  early  manhood,  save  at  tlie  age  of  five 
years  he  was  left  fatherless,  and  wlie:i  ten  years  old 
his  mother  died,  leaving  the  eldest  brother,  then 
seventeen  years  of  age,  as  head  of  the  family.  And 
no  doubt  it  v/as  under  his  care  Robert  grew  to  man- 
hood. Belonging  to  the  same  quarterly  meeting  and 
in  the  same  part  of  the  country,  lived  a  young  woman 
by  the  name  of  Hannah  Wilson,  whose  qualities  and 
general  appearance  seemed  to  have  pleased  Robert's 
fancy,  for  in  the  year  1796  they  were  married  by  the 
beatuiful  ceremony  of  the  Society  of  Friends  under 
the  care  of  Cane  Creek  Monthlv  Meetincr.  Not  far 
from  the  place  where  they  were  raised  they  began 
making  a  home  for  themselves.  About  this  time, 
owing  to  the  agitation  of  the  slavenv^  question,  Friends 
began  to  look  around  for  som.e  other  location  for  a 
home,  and  "fortunately  in  the  providence  of  God  the 
fitting  location  was  being  prepared."     The  territory 


76 

north  of  the  Ohio  river  having  been  by  the  Conti- 
nental Congress  dedicated  forever  to  freedom  and  the 
disturbance  with  the  Indians  having  been  closed  by 
''Wayne's  Treaty"  with  them  at  Greenville,  Ohio,  the 
southwestern  part  of  the  state  was  considered  safe 
for  settlement.  Thus  the  emigration  of  Friends  began, 
and  in  the  year  1802  Robert  Furnas  came  to  this  part 
of  the  country  on  horseback  to  consider  the  possibil- 
ities of  making  this  a  home  for  himself  and  family. 
It  took  six  weeks  to  complete  the  journey. 

Finding  this  a  good  land  and  having  decided  upon 
a  location,  he  returned  to  South  Carolina  and  began 
preparations  for  the  removal. 

Some  time  during  the  next  year  with  his  wiie 
and  three  small  children,  the  youngest  but  six  weeks 
old,  they  left  the  land  of  their  birth,  and  many  anxious 
friends  for  their  long  journey  over  mountains,  across 
rivers  and  through  unbroken  forests,  until  they  reached 
their  destination,  which  was  about  three  miles  up  the 
river  from  cur  novv'  beautiful  village  of  Vv^aynesville, 
v/hich  consisted  then  of  but  a  few  log  houses. 

He  was  a  blacksmith  by  trade,  but  a  man  who 
could  turn  his  hand  to  most  anything.  There  being 
no  physician  in  the  neighborhood  he  was  frequently 
called  upon  to  act  as  physician  and  surgeon.  He  also- 
wrote  wills  and  contracts  of  different  kinds,  for  which 
he  refused  remuneration. 

Being  ready  in  conversation,  a  bright  mind  and  a 
face  that  spoke  of  peace  with  God  and  man,  with  an 
interest  in  the  common  things  about  him,  he  was  good 
company  for  old  and  young.  Especially  did  boys  love 
to  linger  near  him  and  listen  to  his  accounts  of 
adventure  and  receive  his  loving  counsel  and  tender 
admonitions. 

Above  all  he  did  not  neglect  the  spritiual  part 
of  his  nature,  but  early  in  life  interested  himself  in 


77 

e  work  of  the  Church.  He  was  one  of  the  first 
jlerks  of  Miami  Monthly  Meeting,  and  was  often  called 
upon  to  help  decide  matters  of  great  interest  to  the 
church. 

It  has  been  said  of  him  he  was  neither  forward 
nor  contentious,  but  when  a  question  of  great  moment 
was  to  be  decided  by  the  church  he  listened  until  most 
all  had  spoken,  then  deliberately  gave  his  judgment, 
which  carried  such  weight  with  it  no  farther  dis- 
cussion was  needed. 

He  sat  at  the  head  of  Caesar's  Creek  Meeting  for 
many  years,  attending  its  meetings  twice  a  week,  so 
long  as  his  physical  strength  would  permit.  At  one 
time  a  grandson  made  a  calculation  that  the  distance 
traveled  by  him  to  and  from  his  meeting  would  be 
more  than  the  distance  around  the  globe. 

Promptness  was  one  of  his  strong  characteristics. 
On  one  occasion  he  could  not  find  his  hat,  and  rather 
than  be  late  to  meeting  went  without  it. 

He  was  very  plain  in  his  dress  and  address. 
When  a  new  hat  was  purchased  he  always  took  off  the 
band  and  twisted  it  before  replacing  it,  the  general 
supposition  is  he  thought  it  much  plainer  that  way. 
He  was  indeed  a  remarkable  man. 

Having  lived  with  his  devoted  wife  for  over  sixty- 
seven  years,  reared  a  family  of  eleven  children  seeing 
them  comfortably  settled  in  homes  of  their  own,  finally 
at  the  advanced  age  of  ninety  years,  loved  and  re- 
spected by  all,  he  passed  peacefully  from  works  to 
rewards. 

After  reading  the  above,  the  v/riter  exhibited  a  beaver 
hat  (the  head-dress  of  women  Friends,  preceding  the  plain 
bonnet),  worn  after  coming  to  Waynesville,  by  Hannah  Wilson 
Furnas,  wife  of  Robert  Furnas.  The  hat  is  now  the  property 
of  Hannah  Mills,  the  only  surviving  member  of  their  family 
now  in  her  eighty-seventh  year. 


78 

Mary  Frame  also  stated  that  the  wedding  dress  was 
still  in  existence  and  that  the  wedding  hat  was  similar  to 
the  one  exhibited  except  that  it  was  of  fur. 

Davis  Furnas  gave  an  interesting  reminiscence  of 
one  of  his  ancestors,  who,  with  a  companion,  was  cap- 
tured by  pirates. 

When  nearing  Algiers  he  determined  to  escape  by 
swimming  to  shore  from  a  long  distance  out.  It  seemed 
impossible  of  accomplishment,  and  his  companion 
begged  him  to  desist,  but  he  succeeded  in  the  attempt, 
although  fired  upon  by  the  pirates  many  times. 

Old  memories  were  stirred  to  such  an  extent  that 
more  or  less  confusion  was  occasioned,  and  the  re- 
marks that  were  made  could  not  be  heard. 

An  interesting  feature  was  the  number  of  very 
aged  persons  that  were  present,  whose  infirmities  were 
almost  forgotten  and  v^dlose  faces  glowed  v/ith  anima- 
tion as  they  lived  over  again  the  scenes  of  long  ago.       ' 


-EVENING  SESION.- 


TREND  OF  MODERN  THOUGHT  TOWARDS 
QUAKERISM. 

(by  JONATHAN  B.   WRIGHT,  HARVEYSBURG,  OHIO.) 

Theology  is  a  progressive  science.  Every  step  of 
its  progress  is  at  the  cost  of  toil  or  sacrifice  or  blood. 
The  world  wheels  slowly  towards  the  light.  The  time 
comes  tardily  on,  when  the  ''kingdoms  of  this  world 
shall  have  become  the  kingdoms  of  our  Lord  and  of 
His  Christ." 

The  fact  that  the  essential  principles  of  Quak- 
erism are  one  by  one  coming  to  be  accepted  by  the 
world,  does  not  prove  that  the  early  Quakers  dis- 
covered the  absolute  Truth,  oY  had  any  monopoly  on 
Revelation :  for  they  did  neither  the  one  nor  the 
other.  But  it  does  prove  that  the  early  Quakers,  in 
spite  of  many  mistakes  and  much  human  infirmity, 
made  some  marvelous  discoveries  in  the  line  of.  Truth, 
and  by  virtue  of  these  discoveries,  forged  ahead  of 
their  age,  two  centuries  or  more:  and  the  belated 
world  is  but  now  coming  up  with  them.  Ah!  what 
a  pity  it  would  be,  if  the  world  coming-  up,  v/ould 
have  to  discover  that  any  of  us  are  wrapped  up  in 
mere  verbiage,  and  names  and  externals,  and  are 
strangers  to  the  true  inwardness  of  our  inheritance. 

Had  we  the  time,  it  would  be  interesting-  to  in- 
quire how  they  came  to  learn  so  much  of  that  which  is 
eternally  true.  The  answer  would  be  found,  partly 
in  the  needs  of  their  time,  partly  in  the  men  and 
women  who  were  the  leaders  of  the  movement,  and 


80 

especially  in  the  one  man  first  and  foremost  in  the 
Quaker  movement. 

It  may  be  said  that,  in  George  Fox,  God  found 
a  man  well  fitted  to  become  the  instrument  of  renewed 
and  widened  revelation  to  the  world.  His  pious  train- 
ing, his  serious  disposition,  his  native  piety,  his  great 
earnestness,  and  his  absolute  honesty  fitted  him  to 
become  the  oracle  of  God.  His  nature  was  one  of 
marvelous  depth,  and  he  came  to  have  an  intensely 
real  and  vital  experience  of  the  life  of  God  in  his 
soul.  He  was  a  close  observer  of  men,  and  possessed 
a  keen  discernment  of  spirit,  and  a  quick  wit  that 
made  him  more  than  a  match,  any  day,  for  the  dile- 
tante  priests  and  the  time-serving  justices  who  some- 
times crossed  swords  with  him.  He  was  remarkably 
free  from  the  prejudices  of  systematic  theolog}'.  He 
was  a  constant  and  careful  reader  of  the  Holy  Scrip- 
tures, and  he  studied  them  under  the  conscious  guid- 
ance of  the  Spirit.  His  thought  was  broad  and  prac- 
tical and  judicious.  His  judgment  was  well  balanced, 
but  he  did  not  depend  upon  his  own  judgment  alone: 
but  he  sought  the  spirit-illumined  counsel  of  his  as- 
sociates. For  the  Quaker  movement  did  not  depend 
on  Fox  alone.  He  gathered  about  himself  a  band  of 
men  and  women  like  himself,  and  they  sought  the 
light  unitedly.  And  these  associates  of  his,  Penn,  and 
Barclay,  and  Pennington,  and  many  others  were  men 
of  strong  character,  rugged  honesty,  and  keen  good- 
sense. 

These  men  were  not  free  from  error;  but  they 
recognized  the  fallibility  of  human  judgment,  and 
sought  the  united  wisdom  of  the  Church  —  not  a 
Qiurch  that  depended  for  authority  on  apostolic  suc- 
cession, but  on  the  Unction  from  on  High. 

They  were  guided  into  the  truth  because  they 
went  back  reverently  to  the  oracles  of  God,  and  sought 


81 

to  interpret  them  by  the  iHriHiinating  influence  of  the 
Spirit  that  had  inspired  thcni,  instead  of  by  thiC  aid 
of  scholastic  logic. 

They  were  guided  into  the  truth  because  they 
had  let  the  Spirit  come  into  their  souls  with  sin- 
destroying  power.  The  crookedness,  and  the  preju- 
dice that  rebellion  against  God  brings,  had  been  swept 
away,  and  a  child-like  teachableness  had  taken  their 
place.  They  had  obeyed  from  the  heart,  and  so  were 
enabled  to  go  on  to  know  the  Lord.  They  had  faith- 
fully done  the  will  of  God  and  so  were  able  to  know 
of  His  doctrine.  They  were  mellowed  and  ripened  by 
the  turning  and  overturning  of  the  Lord's  hand  upon 
them.  His  dealings  with  them  in  their  own  indi- 
vidual experience  were  such  as  to  make  them  magnify 
the  name  of  the  Lord.  Tlieir  ov«/n  experience  of  God 
opened  tlieir  understanding  to  behold  marvelous  things 
in  Llis  character  and  in  His  Lav/. 

They  suffered  bitter  persecutions,  but  these  had 
the  two-fold  effect  of  sifting  from  their  numbers  the 
hypocrite  and  the  irresolute,  and  of  reinforcing  the 
faith  of  the  faithful. 

They  v/ere  sometim.es  troubled  Vv'ith  fanaticism, 
but  they  had  too  much  of  the  ballast  of  truth  to  be 
much  disturbed  by  it. 

They  were  so  practical  in  their  religion  tl:at  it 
cioth.ed  itself  in  deeds,  ratlier  than  in  theories,  and 
their  deeds  were  those  of  mercy  and  Icng-sufTering 
and  love.  While  their  first  thought  was  to  be  true  to 
the  light  and  do  their  present  duty,  tliey  so  clearly 
saw  the  needs  of  humanity,  and  the  remedy  for  its 
wrongs,  that  they  almost  invariably  became  reformers, 
and  there  is  scarcely  a  phase  of  moral  or  social  re- 
form in  which  the  Quakers  have  not  been  pioneers. 

They  taught  Dositively,  that  God  would  so  keep 
his  children  that  they  could  lead  lives  free  from  sin. 


82 

and  many  seem  to  have  lived  in  daily  accord  with  their 
doctrine.  Their  purity,  their  honesty,  their  kindli- 
ness, their  sturdy  integrity,  and  most  of  all  their  love 
for  one  another,  made  them  seem  worthy  to  be  called 
the  "friends  of  God." 

These  are  some  of  the  reasons  why  the  Quakers 
learned  so  much  of  the  truth,  and  why  they  have 
exercised  an  influence  in  the  world  for  crood,  out  of 
all  proportion  to  their  numbers. 

Let  us  now  consider  the  thought  of  the  world  of 
to-day,  and  its  attitude  tovv^ard  the  early  Quakers  and 
their  doctrines,  and  see  if  Vv^e  will  not  be  convinced 
at  once  of  a  trend  in  that  direction. 

The  change  of  front  has  not  all  come  about  by  a 
study  of  the  Quakers  or  their  writings.  It  has  come 
to  many  as  it  did  to  them,  from  a  direct  return  to 
God  and  His  oracles,  from  the  careful  study  of  the 
operation  of  His  laws,  and  from  the  reception  of  His 
grace,  which  is  still  as  mighty  and  as  active  as  it 
was  in  the  days  of  Fox. 

God  is  no  respecter  of  persons  or  of  names  and 
the  Quaker  truths  have  sometimes  become  the  prop- 
erty of  people  where  v/e  Vv-ould  least  expect  it. 

The  first  man  of  the  moderns  I  shall  quote  is 
that  nervous  Scotchman,  who  has  impressed  himself 
upon  the  English-reading  v/orld  as  the  most  vigorous 
thinker  of  the  nineteenth  century.  In  his  "Sartor  Re- 
sartus,"  Carlyle  says  of  George  Fox: 

''Perhaps  the  most  remarkable  incident  in  Mod- 
ern History,  says  Teufelsdrockh,  is  not  the  Diet  of 
Worms,  still  less,  the  battle  of  Austerlitz,  Waterloo, 
Peterloo,  or  any  other  battle:  but  an  incident  passed 
carelessly  over  by  most  Historians,  and  treated  with 
some  degree  of  ridicule  by  others:  namely,  George 
Fox's  making  to  himself  a  suit  of  leather.  This  man, 
the  first  of  the  Quakers,  and  by  trade  a  shoemaker. 


83 

was  one  of  those  to  whom  under  ruder  or  purer  form,, 
the  Divine  Idea  of  the  Universe  is  pleased  to  mani- 
fest itself :  and  across  all  the  hulls  of  Ignorance  and 
earthly  Degradation,  shine  through  in  unspeakable 
Awefulness,  unspeakable  Beauty  on  their  souls:  who,, 
therefore,  are  rightly  accounted  Prophets,  God-pos- 
aessed,  or  even  Gods,  as  in  some  periods  it  has 
chanced.  *  *  *  Stitch  away,  thou  noble  Fox:: 
every  prick  of  that  little  instrument  is  pricking  into 
the  heart  of  slavery,  and  World-worship,  and  the 
I\Iammon-god.  Thy  elbows  jerk,  as  in  strong  Swim- 
mer-strokes, and  every  stroke  is  bearing  thee  across  the 
prison-ditch,  Vv^ithin  which  Vanity  holds  her  vvork- 
house  and  Ragfair  into  lands  of  true  liberty:  were 
the  work  done,  there  is  in  broad  Europe  one  Free 
Man,  and  thou  art  he  !" 

This  is  in  marvelous  contrast  to  the  viev/s  of  many 
of  Fox's  contemporaries,  who  regarded  him  as  a 
troublesome  and  impracticable  fanatic,  and  in  their 
prejudice  and  narrowness  could  make  nothing  of  him. 

There  is  no  subject  in  which  tlie  practice  of  the 
churches  in  general  is  farther  behind  us  than  in  the 
use  of  the  ordinances,  and  yet  in  most  of  the  churches 
it   is   freely  conceded   that  tlie  ordinances   are  but   a 
form  of  public  confession,  and  have  no  saving  virtue 
or   grace.      And   the   most    spiritually-minded    people 
everywhere,   those   Vv^ho   have   tasted   most    deeply   of" 
the  good  v/ord  of  life,  are  impressed  with  the  non- 
essential nature  of  these  outward  observances.     And ' 
here  and  there  v/e  fmd  a  few  who  refuse  and  reject' 
tliem. 

The  clear-bouled,  saintlv  Emerson  was  a  ClCts-v- 
man  in  a  church  which  made  it  his  duty  to  administer- 
the  rites  of  Baptism  and  the  Lord's  Supper.     And  he 
resigned  his  place  and  his  salary,  and;  gave  up  preach- 


84 

ing  "because  he  could  not  conscientiously  continue  to 
administer  them.    He  said: 

"To  me  it  is  inconceivable  that  Jesus,  whose 
\Yhole  life  was  a  protest  against  formalism,  could  have 
intended  to  fix  upon  the  church  ordinances  to  be  per- 
petually celebrated." 

Is  it  any  wonder,  then,  that  Carlyle  and  Emerson 
were  bound  to  each  other  with  an  instinctive  and  ir- 
resistible love? 

Lyman  Abbott,  one  of  the  most  vigorous  theo- 
logical v/riters  of  America,  said  in  regard  to  ''Foot- 
v/ashing" :  ''There  is  just  as  much  ground  in  Scrip- 
ture for  observing  this  ceremony  as  there  is  for  Bap- 
tism." And  by  church  affiliation  Abbott  is  neither  a 
Dunker  nor  a  Quaker. 

In   the   Salvation   Army   we   find   the  preachers, 

like  Paul,  so  busy  with  the  problem  of  getting  men 

saved,  that  they  seldom  speak  of  the  ordinances,  though 

'they  feel   free  to  administer  them   where  there  is  a 

special  desire  for  them. 

The  Salvationists,  moreover,  are  like  us  in  another 
respect,  though  their  military  ways  and  their  push 
■  and  noise  are  in  strange  contrast  with  our  method  of 
v/orking.  They  believe  implicitly  in  the  leading  of 
the  Holy  Spirit,  and  seek  it  constantly  in  their  work. 
An  acquaintance  of  mine,  once  asked  a  quick-witted 
Salvationist :  "What  is  the  difference  between  the 
■'Quaker  and  the  Salvationists?"  His  instant  reply  was: 
"They  believe  in  being  moved  by  the  Holy  Spirit.  We 
believe  in  moving  the  Spirit." 

Prof.  James,  of  Harvard,  an  authority  of  an  ex- 
ceptionally high  order,  has  recently  published  a  philo- 
sophical study  of  Religious  Experience.  In  this  book 
he  pays  a  fine  tribute  to  the  character  and  influence  of 
Pox  aiid  the  early  Quakers. 

Pie  finds  two  universal  marks  of  religious  ex- 


85 

perience;  first,  a  feeling  of  wrongness,  and  second,  a 
feeling  of  need  of  something  to  remove  the  wrongness 
and  restore  a  right  relation. 

This  was  the  beginning  of  George  Fox's  religious 
experience :  but  he  learned  further  by  direct  revela- 
tion, that  Jesus  could  speak  to  his  condition.  Stilt 
further  he  learned  that  when  he  found  that  within 
himself  which  would  not  keep  sv/eet,  God,  in  ansWer 
to  his  call  for  help,  came  in  and  cast  it  out,  and  shut 
the  door. 

He  also  found  that  the  same  Spirit  that  had  con- 
victed and  pardoned,  and  cast  out  the  vTongness, 
would  abide  in  his  soul  as  a  comforter  and  constant 
guide. 

These  doctrines,  which  Georsi^e  Fox  came  to  re- 
gard  as  fundam^ental  to  the  religion  of  Christ,  a,re, 
most  of  them,  now  held  as  the  common  property  of 
the  Christian  Church.  It  may  be  true,  that  in  many 
places,  they  are  held  only  as  a  theory;  but  that  they 
should  be  held  at  all  is  an  advance. 

That  God  communicates  with  men :  first,  in  con- 
victing of  sin,  and  second,  in  comxforting  after  He  has 
pardoned  is  almost  universally  believed.  That  He 
guides  by  the  direct  influence  of  His  Spirit  in  the 
heart  of  man,  is  recognized  by  the  more  spiritual  porr 
tion  of  the  church,  in  all  denominations.  And  by  the 
inner  cult  of  the  most  deeply  spiritual  it  is  believed 
and  witnessed  that  God  reveals  Himself  by  teaching 
in  the  inner  consciousness  of  men,  His  own  doctrine 
and  nature. 

Thus  the  most  essential  and  vital  and  precious 
principle  of  Quakerism  has  become,  not  the  common 
property  of  the  churches,  but  the  personal  possession 
of  those  most  deeply  schooled  in  the  ways  of  God, 
among  all  Protestant  Christians. 

But  to  put  my  assertions  to  the  proof,   let  me 


86 

quote  a  few  passages  from  some  modern  religious 
writers. 

I  quote  first  from  an  anonymous  book,  published 
a  few  years  ago  by  Harpers.  The  book  is  entitled: 
^'God  in  His  World,"  and  has  been  credited,  with 
how  much  truth  I  cannot  tell,  to  Henry  M.  Alden, 
Editor  of  Harper's  Weekly.  The  whole  book,  from 
cover  to  cover,  is  pervaded  Vv^ith  the  Quaker  spirit.  To 
illustrate  this  a  hundred  quotations  might  be  made. 
I  give  but  two : 

''Only  the  Spirit  comprehendeth  the  things  of  the 
Spirit.  The  full  significance  of  any  Divine  revelation 
is  only  of  spiritual  discernment.  The  world  without 
us,  and  the  world  within  us  is  a  leading  toward  such 
a  revelation,  a  preparation  therefor,  a  lisping  of  its 
vocabulary.  '''  '''  *  It  is  the  meek  only  who  shall 
inherit  the  earth.  It  is  the  open  heart,  the  loosened 
hand,  v/hich  receives  the  Divine  Strength.  We  wait 
upon  the  Lord.  Instead  of  fighting  sin  with  our  own 
puny  force  —  which  is  after  all,  only  a  dalliance  there- 
with— v/e  accept  his  life,  and  behold,  the  enemy  is  fled. 
Sin  is  the  business  of  a  heart  unoccupied  by  the  divine 
life." 

"Our  Christian  life  is,  then,  at  once,  a  heavenly 
enfolding,  and  an  earthly  unfolding,  according  to  the 
heavenly  type  —  the  image  of  the  son.  We  con- 
stantly awake  in  his  likeness.  He  is  not  with  us  in 
the  body :  but  his  Spirit  he  hath  left  with  us  to  guide 
us  into  all  truth." 

The  great  evangelist,  Finney,  constantly  sought 
and  acknowledged  the  guidance  of  the  Holy  Spirit, 
and  often  had  openings  and  revelations  of  the  divine 
nature  that  filled  him  with  amazement  and  unspeak- 
able joy.  Some  of  the  greatest  victories  of  his 
triumphant  career  came  when  he  had  followed  what 
•  he   believed   to   be   the   special   leading   of   the   Holy 


87 

Spirit.  And  his  teaching  and  influence  were  instru- 
mental in  bringing  multitudes  into  a  deeper  knowledge 
of  the  ways  of  the  Spirit. 

The  same  thing  may  be  said  of  Moody  in  our 
own  generation,  and  now,  since  his  death,  still,  the 
m.en  who  are  brought,  as  teachers  to  Northfield  are 
men  of  the  Spirit  —  nearly  all  of  them  men  who  know 
and  joyfully  proclaim  the  doctrine  of  the  Holy  Ghost. 

One  of  these,  widely  known  as  a  scholar,  George 
Adam  Smith,  gives  a  recipe  for  those  preachers  who 
find  preaching  dull  and  lifeless  work :  "Resolve,  first, 
that  you  will  never  appear  before  your  audience  with- 
out something  that  has  cost  you  study ;  and  second, 
that  you  will  never  attempt  to  preach  without  the  Holy 
Spirit/' 

Horace  Bushnell,  the  great  Hartford  preacher, 
when  about  45  years  of  age,  had  an  experience  which 
he  regarded  as  a  personal  discovery  of  Christ  and  of 
God  as  represer.ted  in  him.  To  the  people  who  knew 
him  best,  he  seem.ed  a  nevv^  man,  or  rather  the  same 
man  with  a  heavenly  investiture.  Or  as  he  himself 
explained  it:  'T  seemed  to  pass  a  boundary.  I  had 
never  been  very  legal  in  my  Christian  life :  but  now 
I  passed  from  those  partial  seeings,  glimpses  and 
doubts,  into  a  clearer  knowledge  of  God  and  his  in- 
spirations which  I  have  never  wholly  lost.  The  change 
was  into  faith  —  a  sense  of  the  freeness  of  God,  and 
the  ease  of  approach  to  Him." 

It  is  not  surprising  that  a  man  with  Bushnell's 
experience  should^  have  had  a  profound  respect  for 
Friends  and  their  doctrines.  I  shall  give  you  two 
quotations  from  his  masterful  argument,  ''Nature  and 
the  Supernatural." 

"Led  on  thus  by  Fox,  the  Friends  have  always 
claimed  the  continuance  of  the  original  gifts  of  the 
Spirit  in  the  Apostolic  age,  and  have  looked  for  them. 


88  '     • 

we  may  almost  say,  in  the  ordinary  course  of  their 
Christian  demonstrations." 

And  again : 

''Savanarola,  the  'fanatic  of  history,'  will  emerge, 
not  unlikely,  clad  in  the  honors  of  a  prophet.  So 
of  Columbus,  Fenelon,  Fox,  Franke,  and  a  thousand 
others  who  vvalked,  consciously  or  unconsciously,  by  a 
supernatural  instigation.  —  They  were  nothing,  it  will 
be  seen,  save  by  the  secret  inspiration,  that  bore  them 
on.  And  how  many  of  God's  little  ones,  living  and 
dying  in  obscurity,  have  yet  done  as  great  wonders  in 
His  name,  as  if  they  had  been  teachers  and  heroes." 

In  1892  Robert  Horton,  a  devout  Congregation- 
alist  preacher  of  England,  crossed  the  Atlantic  and 
delivered  a  course  of  lectures  on  Preaching  to  the 
Divinity  School  at  Yale.  These  lectures  were  pub- 
lished in  a  volume  entitled  ''Verbum  Dei,"  or  the 
Word  of  God.  The  volume  is  full  of  the  ideas  and 
doctrines  of  Quakerism.  It  teaches  with  great  solem- 
nity, that  the  Word  of  God  comes  to  men  now  as  it 
did  to  the  prophets  of  old.  The  theme  of  the  book, 
given  in  the  author's  own  words,  is  this: 

''Every  living  preacher  must  receive  his  message 
in  a  comm.unication  direct  from  God,  and  the  constant 
purpose  of  his  life  must  be  to  receive  it  uncorrupted, 
and  to  deliver  it  without  addition  or  subtraction." 

Flere  are  a  few  short  quotations  from  the  book: 

"A  good  voice  is  invaluable  if  God  speaks  through 
it.  A  commanding  presence  is  a  great  help  if  God's 
presence  ccmniands  it.  The  rich  flow  of  language 
may  be  fertilizing  as  Vvcll  as  charming,  if  the  tide  of 
God  is  in  it." 

Again : 

"All  manner  of  sins  may  be  forgiven  a  preacher, 
—  a  harsh  voice,  a  clumsy  delivery,  a  bad  pronuncia- 


89 

tion,  an  insufficient  scholarship,  a  crude  doctrine,  an 
ignorance  of  men ;  but  there  is  one  defect  which  can 
not  be  forgiven  him,  for  it  is  a  sort  of  blasphemy 
against  the  Holy  Ghost :  It  cannot  be  forgiven  him, 
if  he  preaches  when  he  has  not  received  a  message 
from  God  to  deliver.  '''  *  *  He  is  to  get  a  mics- 
sage  from  God  before  he  speaks  it  —  that  is  the  re- 
quirement. *  *  '•''  He  is  to  climb  Sinai  with  its 
ring-fence  of  death,  and  on  the  summit  speak  face  to 
face  with  Him  whom  no  one  can  see  and  yet  live.  He 
is  to  push  through  the  Wilderness,  eating  angel's  meat 
or  nothing,  and  scale  the  crags  of  Horeb,  where  in  a 
great  hollow  shadowed  by  a  liand,  he  may,  through 
earthquake,  Vvdnd  and  fire,  discern  the  still  small  voice." 
Horton  gives  us  one  significant  quotation  from 
Lowell, 

"If  chosen  men  could  never  be  alone 
In  deep  mid-silence,  open-eared  to  God, 
No  greatness  ever  had  been  dreamed  or  done." 

As  to  the  subject  of  Slavery:  there  is  now  among 
Christian  people  almost  everyv\'here,  as  complete  a  con- 
sensus of  opinion  that  slavery  is  Vv'rong,  as  there  v/as 
once  an  agreement  that  slavery  Vx'as  right  and  founded 
on  the  principles  of  religion  and  common  sense.  I 
need  take  no  time  for  quotation  on  that  subject. 

On  the  question  of  Peace,  the  world  is  yet  far 
enough  away  from  the  standard  of  Christ;  yet  it  is 
not  so  far  away  as  it  vv^as  two  hundred  years  ago. 
In  these  tv/o  centuries  there  has  been  a  great  change 
for  the  better.  We  see  abundant  evidence  of  this  in 
the  literature  of  the  time. 

The  treatment  of  history  has  been  revolutionized, 
and  the  long  and  detailed  descriptions  of  wars  and 
campaigns,  and  bloody  battles,  have  been  replaced  by 
studies  of  the  habits  and  character  of  the  people,  and 


90 

the  growth  of  government  in  power  and  purpose  to 
meet  the  popular  needs. 

Many  of  the  poets  have  been  caught  at  times  by 
the  Spirit  of  Peace. 

Even  Tennyson,  Enghshman  that  he  was,  and 
therefore  greatly  appealed  to  by  a  light,  sang  of  the 
time, 

"When  the  v.-ar-druni  throbbed  no  longer,  and  the  battle  flags 

were  furled. 
In  the  parliament  of  man,  the  federation  of  the  \vorld. 
There  the  common-sense  of  most  shall  hold   a  fretful  realm 

in  awe. 
And  the  kindly  earth  shall  slumber,  lapp'd  in  universal  law." 

Lowell  tells  us  in  his  New  England  dialect  and 
shrewd  Yankee  Common  Sense : 

I 

"Ez  fur  v,-ar,  I  call  it  murder. 

There  3''ou  hev  it  plain  and  flat. 

I  don't  want  to  go  no  furder, 
Than  my  testymen  for  that." 

While  Longfellow  in  his  beautiful  poem^  on  "The 
Arsenal  at  Springfield"  says : 

"Were  half  the  power  that  fills  the  world  with  terror, 
Were  half  the  wealth  bestowed  on  camps  and  courts, 

Given  to  redeem  the  human  mind  from  error. 
There  v/ere  no  need  of  Arsenals  and  forts." 

And  Whittier,  of  course  Whittier  is  a  peace-man: 
but  the  fact  that  Whittier  is  so  widely  read,  and  so 
deeply  loved  is  one  of  the  surest  signs  that  the  liter- 
ature of  peace  is  becoming  popular. 

The  novel  is  the  kind  of  literature  that  specially 
characterizes  our  own  age.  And  the  great  novelists 
are  strong  in  their  denunciation  of  war. 

It  is  true,  that  there  is  in  some  a  tendency  to  re- 
vert to  the  description  of  battles :  but  even  these  show 


91 

up  war  in  its  horrors,  as  though  they  had  been  meant 
to  correct  the  fancy  that  would  picture  war  in  roseate 
hues. 

Thackeray,  ^tHe  great,  .the  gentle,  thv^  .tender- 
hearted, stands  by  common  consent  in  the  forefront 
of  the  ranks  of  the  novelists.  In  one  of  his  "Round-a- 
bout Papers"  he  speaks  thus,  after  describing  his  visit 
to  Waterloo: 

"Well,  though  I  made  a  vow  not  to  talk  about 
Waterloo,  either  here  or  after  dinner,  there  is  one 
little  secret  admission  that  one  must  make  after  seeing 
it. 

"Let  an  Englishmian  go  and  see  that  field  and  he 
never  forgets  it.  The  sight  is  an  event  in  his  life;  and 
though  it  has  been  seen  by  millions  of  peaceable  gents 
—  grocers  from  Bond  Street,  meek  attorneys  from 
Chancery  Lane,  and  timid  tailors  from  Piccadilly,  I 
will  wager  that  there  is  not  one  of  them  but  feels 
a  glow  as  he  looks  at  the  place,  and  remembers  that 
"he  too  is  an  Englishman. 

"It  is  a  wrong,  egotistical,  savage,  unchristian 
feeling,  and  that  is  the  end  of  it.  A  man  of  peace  has 
no  right  to  be  dazzled  by  that  red-coated  glory,  and 
to  intoxicate  his  vanity  with  those  remembrances  of 
carnage  and  of  triumph.  The  same  sentence  that  tells 
us  that  on  earth  there  ought  to  be  peace  and  good- 
will amongst  men,  tells  us  to  whom  glory  belongs." 

The  theologians  have  changed  their  views  as 
m.uch  as  have  the  novelists  and  historians.  Newman 
Smith  says: 

"Christianity  is  not  primarily  a  system  of  doc- 
trines, arranged  in  rational  order,  but  a  system  of 
beings  in  right  relation  to  God,  and  in  harmony  with 
each  other." 

Let  me  give  a  quotation  from  jNIax  Hark  in  his 
'"Unity  of  Truth": 


92 

r  

"Character  is  the  sole  standard  of  juidgment.  The 
brawny  prize-fighter,  strong  as  an  ox,  is  less  of  a  man 
than  the  weakest  child  that  cherishes  mercy,  tender- 
ness, and  pity  in  his  heart :  tlie  mightiest  conqueror, 
sacrificing  the  lives  of  thousands  of  his  fellow  men  to 
his  ambition  is  far  less  heroic  and  great,  than  the- 
poorest  woman  who  at  the  wash-tub  sacrifices  her 
own  comfort,  health,  and  life  itself  for  the  suste- 
nance and  happiness  of  her  family.  This  is  no  longer 
mere  'pious  sentimentality.'  It  is  the  sober  verdict 
of  pure  science  itself.  To  live  for  others  is  the  highest 
manhood,  to  live  onh^  for  self  is  sinful  and  animal." 

In  the  treatment  of  tlie  question  of  the  sacred 
Scriptures,  the  views  now  taken  b}'  scholarly  conserv- 
ative critics  remind  one  frequently  of  the  vievv's,  stated 
so  vigorously  by  Robert  Barclay. 

Although  the  preacjiers  are  slow  to  acknowledge 
it,  the  women  ail  over  Anierica  at  least,  in  church  and 
out  of  it,  are  rapidly  coming  to  the  place  assigned 
them  by  the  Quakers. 

A  fevx^  years  ago,  I  entered  upon  a  new  sphere  of 
duty  in  tiie  school-room,  and  because  it  v/as  new,  I 
expressed  some  doubt  of  my  being  able  to  succeed 
in  it.  My  superintendent  said  to  me:  *'Mr.  Wright, 
you  can  get  along  with  these  3^oung  people  if  you 
can  love  them."  And  I  learn  that  he  was  giving  only 
a  concrete  exam]jle  of  a  fundamental  principle  in  Ped- 
agogy. For  from  Kindergarten  to  College,  there  can 
be  no  true  teaching  and  no  genuine  discipline  with- 
out the  loving  heart.  You  can  not  get  along  by  pre- 
tending to  love.  You  must  love  and  be  ready  tQ^ 
shovv^  your  love  by  infinite  patience  and  self-sacrifice. 
The  great  doctors  of  Pedagogy  teach  us  this  doctrine, 
which  is  one  of  the  fundamental  principles  of  Quak- 
erism. And  this,  no  doubt,  explains  the  fact  that 
Quakers   have   long  been   noted   for  teachers   of  un- 


93 

usual  success  in  their  work.  They  have  been  prac- 
ticing this  principle  from  native  kindhness  of  heart 
long  before  its  enunciation  by  the  doctors  of  the 
science.  Their  examnle  has  been  conta^-ious.  Al- 
though  there  are  few  schools  from  which  the  rod  lias 
been  banished,  Ideating  is  not  resorted  to  one-fiftieth  as 
often  as  it  was  seventy-nve  years  ago. 

I  have  thus  given  you  a  few  quotations  from 
my  ovv'n  limited  reading,  and  almost  wholly  from  my 
ov/n  private  library,  and  had  I  time,  I  could  give  you 
many  more ;  but  it  is  sufiicient  to  convince  us,  I  feel, 
that  the  belated  v/orld  is  rapidly  coming  on  in  the  di- 
rection marked  out  by  the  early  Quakers,  and  that 
principles  held  sacred  by  them,  and  for  holding  which 
they  v/ere  persecuted  and  considered  fanatics,  are  com- 
ing to  be  the  common  possession  of  the  rank  and  file 
of  our  fel!ow-men. 

Seth  H.Ellis: 

*Tt  is  our  custom,  generally,  in  such  gatherings  as 
this,  to  allow  opportunity  for  expression,  and  it  seems 
almost  cruel  to  pass  such  papers  and  such  truths  as  we 
have  had  to-day  and  omit  discussion. 

"Discussion  is  the  hammer  which  clinches  truth, 
and  I  am  afraid  v/e  are  going  to  lose  lots  of  this  by  not 
being  able  to  thus  fix  it  in  the  mind.  But  the  commit- 
tee was  afraid  to  arrange  for  discussion  lest  something 
mi<::ht  arise  to  mar  the  harmonv  of  the  occasion.  This 
fear  does  not  seem  to  have  been  well  grounded,  but  lack 
of  time  vvill  not  now  permit  any  departure  from  the  pro- 
gram as  printed." 


.       TO  WAYNESVILLE,  OHIO. 

BY 

Esther  S,  Wallace,  Richmond,  Indiana. 

''It  is  with  tender  memories  that  I  dedicate  this 
little  poem  to  Waynesville,  Ohio,  the  birthplace  of 
Emily  Lathrop  Stratton." 

(A   Prehide.) 

When  Man's  journeying  first  began, 

And  Adam  saw  the  moon  and  sun ; 

The   hills  and   mountains  rising  grand 

The   rivers   sweeping   through  the   land; 

The  grass  so  green,  the  waving  trees, 

The  floating  clouds  and  scented  breeze ; 

And  animals  that  roam  at  will, 

Beside  the  stream,  or  up  the  hill ; 

The  birds  that  cleft  the  air  in  flight, 

And  sang  their  songs  by  day  or  night ; 

The  twinkling  stars,  shining  through  the  blu% 

Proclaimed  a  force  he  never  knew. 

So  pondering,  Adam  looked  on  high 
And  said  "He  lives  there  in  the  sky." 
'Twas  thus  religion  had  its  birth 
And  came  to  dwell  upon  the  earth. 

At  last  Man's  inner  being  saw 

The  God  of  Nature,  in  His  law. 

And  on  rude   altars  made   of  wood 

He  v/orshipped  Him  he  deemed  so  good. 

No  "Star  of  Bethlehem"  Had  they, 
To   guide  them  on  its  shining  way; 
But  blindly  on,  from  year  to  year. 
They  lived  a  life  of  hate  and  fear. 
For  track  of  blood,  or  ritual  art, 
Ne'er  saved  a  soul  or  won  a  heart; 


95 


But  earnest  prayer  and  deeds  of  love 
Does  link  this  world  to  that  above. 

3ut,  lo !  one  hundred  years  ago, 
Vmong  the  hills  of  Ohio; 
V  little  church  was  planted  here 
»y  humble  hearts,  in  fervent  prayer, 
wnd  you  have  kept  alive  the  flame 
'hey  kindled  here  in  Jesus'   name. 
\.nd   so  we  celebrate  this  year 
Vith  loyal  hearts  and  loving  cheer. 

A  hundred  years  is  but  a  day 
To  Him  who  spread  the  Milky-Way. 
A  hundred  years  is  but  an  hour, 
To  Him  who  is  Supremest  Power. 
In    Nature's  plan,   a  hundred  years, 
With  all  its  hopes  and  joys  and  fears^ 
Is  but  a  span,  in  which  to  grow ; 
The  ripple  of  life's  ebb  and  flow 
Washes  the  dust  of  Earth  away 
And  bleaches  white  the  fallen  clay. 
The  same  great  hand  created  all. 
The  Ocean,  and  the    Sand  so  small :    . 
But  Ocean's  surge,  and  billow's  roar, 
That  come  and  go  upon  the  shore, 
Would  over-sweep  the  fertile  land, 
But   for  the   little  grains   of   sand. 
So  we  will  like  this  Quakei  band, 
Unto  the  little  grains  of  sand  — 
That  keep  within  the  bounds  of  sense 
The  surging  sea  of  opulence : 
That  overrules  the  law  of  right. 
And  substitutes   the  one   of  might. 

When  Fox  first  knew  the  "Light  within," 
Revealing  Truth,   reproving    Sin, 
He   pondered   long   upon   the  theme, 
The   Christ-like   robe,  without   a   seam. 
It  hung  about  him  like  a  cloud. 
It   importuned  him,  long  and  loud; 
To  make  his  revelation  known, 
From  Peasant  hut  to  Kingly  throne, 
Not  Pope,  Nor  Priest,  nor  Bishop  grand 
Controls  God's  grace  within  his  hand. 


96 

The  common  people,  as  of  yore, 
Looked  gladly  in  this  open   door. 
First  they  doubted,  then  they  saw 
The  Glory  of  Divinest  Law. 

Truth  so  mighty  traveled  fast  — 
Held  men's  souls  within  its  grasp. 
The  strong,  the  meek,  alike  were  slain, 
And  prisons  groaned  with  human  pain, 
Till  far  bej-ond  in  lands  unknown 
They   found    a  refuge   and  a  home. 

No  wiser  man  than  V/illian  Penn, 

E'er   sought  to  rule  the  hearts  of  men ; 

From  his  wise  counsel,  still  there  lives 

The  grace  to  love,  the  law  to  give; 

Until  triumpliant  notes  were  heard 

And   soothed    men's   hearts   like   song  of  bird; 

Its  echo  reached  the   western   wild 

Where  sturdy  men,  to  lisping  child. 

Breathed  from  the  breath  of  virgin   sod 

The  priceless  boon,  to   worship  God. 

The  man  is  gone,   the  child  grown  gray, 
Who  first  came  seeking  truth  their  way. 
The  virgin    sod   is   richest  loam ; 
The  cabin  is  a  sumptuous  home; 
The  cart,  the  stage,  with  rattling  tire, 
Lias  given  place   to   coach   of  fire,  ^ 
That  cuts  the  air   like  sparrow's  v/ing 
And    speeds    through    space    unwavering. 
Till  here  within  this   fertile  vale, 
We  bind  a  link  that  cannot  fail. 
A  band  of  love,  a  chain  of  power. 
Encircles  us  from  this  sweet  hour: 
And  friend  is  friend,  no  matter  where 
He   learned    to    lisp    his   childish   prayer. 
For  Christ  alone  the  gulf  can  span. 
That  separates  the  heart  of  man. 
From  all   that's  loyal,  true  and   good, 
Unto  the  human   brotherhood. 

Oh,  Father,  Lord !    To-day  we  make 
A  solemn  pledge  for  conscience  sake. 


97 

We  dedicate  ourselves  anew 

To  only  see  the  good  and  true, 

In  every  friend  we  chance  to  meet, 

In  every  human  soul  we  greet. 

For  God  is  God,  and  Christ  our  King; 

Let  all  created  beings  sing 

A  song  of  praise,  an  anthem  grand, 

That  reaches  souls  in  every  land. 

All   creeds    have   fled, 
All  rituals  dead; 
And  face  to   face 
With  Christian  grace 
Men  speak  the  Word 
And  it  is  heard. 
The  law  of  love 
From  God  above. 
Is  all  the  creed 
That    humans    need 
To   banish   fear. 
And   bring  us  near 
The  Christ  divine, 
That   from   all   time 
Gave  men  the  right 
To  mind  the  light. 
That  shines  within ; 
And  so  doth  win. 
From  dark  and  doubt. 
And  every  route. 
That  leads  astray, 
From  perfect   day. 

The  eye  to  see,  the  ear  to  hear, 

Falls   softly  on  the  listening  ear, 

That  knows  the  voice  of  God  within,     • 

Commending    right,   reproving   sin. 

And   so   this   hundred  years   has   brought 

A  larger  life,  a  grander  thought. 

Men  cease  to  fear  and  learn  to  love, 

And  round  the  "Great  White  Throne  Above." 

With  heart  to  heart,  and  hand  to  hand, 

A   conquering  host  united  stand ; 

For  God,  and  Truth,  Supremest  good, 

Unto   the  human  brotherhood. 


98 

A  Church  that  meets  the  present  need, 
Must  teach  of  love  and  not  of  creed ; 
And  make  men  feel  that  life,  not  death, 
Brings  God  to  them  in  every  breath. 

The  "Broad-brim  Hat"  and  "Coat  of  Gray," 
Have  done  their  work,  and  had  their  day. 
The  tender  Thee  and  proper  Thou 
Still  blesses  us,  we  scarce  know  how. 
And  out  of  all  that  wondrous  Past 
Oh  may  we  gain  our  aim  at  last; 
For  all  the  grand,  good  gone  before, 
Has  smoothed  our  path,  and  left  the  door 
Ajar,  where  we  the  glory  may  behold, 
The  "half  of  which  can  ne'r  be  told." 

The  Silk  Crape  Cap  and  Kerchief  white 
Still  hold  sweet  memory  of  the.  right. 
And  Mother's  dress  of  sober  gray, 
Grows  dearer  to  us,  day  by  day. 
For,  oh !  the  love,  the  tenderness, 
That  came  to  us  in  Quaker  dress. 
AH  honor,  then,  to  those  v/ho  bore 
The  brand  of  hate,  and  stood  before 
Rulers  and  Kings,  for  conscience  sake; 
E'en  to  the  gallows,  and  the  stake. 
Their  work  was  bravely,  nobly  met. 
They  suffered  much  v/ithout  regret. 
And  deemed  it  honor,  to  their  God, 
To  tread  the  path  their  Master  trod. 
And  Ye  who  come  with  firmer  tread 
Step  lightly  on  our  honored  deac? 
Reverently   touch   "The  cloth  of  gold" 
That  holds  them  in  its  ample  fold 
And  honor,  praise  and  reverence  give 
To  those  who  conquer  while  they  live. 
For  all  the  world  just  now  is  rife 
With   seeking  after   higher   life 
And  we  rejoice  the  fact  to  know 
That  friends  were  first  the  seed  to  sow 
That  out  of  Silence  cometh  Power, 
For  grace  and  strength  in  every  hour. 
Only  when  God's  voice  is  heard. 
Can  human  lips  e'en  speak  the  word 


99 

That  lifts  men  out  of  doubt  and  sin 
Unto  the  Living  Christ  within. 

Oh  Christ!    of  God! _  Oh  love  divine! 
We  hail  thee  King,   in  every  clime, 
And  give  ourselves,  both  great  and  small, 
'  To  live,  to  win,  to  conquer   all. 
And  crov/n  our  "Lord  the  Lord  of  All." 

The  thoughts  which  were  pressing  for  utterance 
beamed  through  moistened  eyes  and  found  expression 
in  a  soft  and  tender  clapping  of  hands  throughout  the 
audience. 


HAS  QUAKERISM  A  VITAL  MESSAGE  FOR 
THE  WORLD  TO-DAY? 

BY  WILSON  S.  DOAN. 

For  15CX)  years  the  Jewish  Church  carried  a  mes- 
sage. But  when  the  veil  of  the  temple  was  rent  in 
twain,  that  message  in  a  large  measure  departed.  The 
Holy  of  Holies  itself  falls  by  the  battering  rams  of  the 
army  of  Titus  and  like  the  Wandering  Jew,  the  chosen 
people  are  without  a  temple,  without  a  land,  without 
a  time  and  without  a  message. 

"And  thus  forever  with  reverted  look 
The  rnystic  volume  of  the  v/orld  they  read 

Spelling  it  backward  like  a  Hebrew  book 
Till  life  becomes  a  legend  of  the  dead." 

—  Longfellow. 

In  the  shadow  of  the  pyramids,  Greek  philosophy 
was  born,  and  transplanted  to  Mars  Hill  it  bore  to 
the  world  a  message  of  art  unparalleled,  and  litera- 
ture that  became  the  carrier  of  Christianity;  nay, 
more,  it  even  bore  the  message  of  a  personal  God  and 
CI  an  immiortal  soul;  but  after  many  wanderings  for 
a  thousand  years  around  the  shores  of  the  Mediter- 
ranean it  became  retrospective.  It  closed  the  gates  of 
original  inquiry.  It  lived  upon  its  history  rather  than 
its  search  for  truth  and  the  Greek  had  no  longer  any 
message  for  the  world  and  *'the  last  scene  of  all  that 
ends  this  strange  eventful  history  is  second  childish- 
ness and  mere  oblivion." 

Daniel  Webster  as  the  champion  of  the  idea  of 
a  united  federal  government  bore  a  message  to  the 


101 

republic  that  has  imniortahlzed  his  name,  but  when 
in  the  course  of  human  events  his  countrymen  de- 
manded that  he  bear  not  only  a  message  of  federation 
and  union  but  also  one  of  freedom  and  liberty>  he 
failed  to  bear  that  message  and  his  fellow-citizen, 
the  distinguished  V/hittier,  wrote  of  him: 

"Let    not    the    land    once    proud    of    him 

Insult   him   now 
Nor  brand  with  deeper  shame 

His  dim  dishonored  brow. 

But  let  its  humbler  sons  instead 

From  sea  to  lake 
A  long  lament   as   for  the  dead 

In   sadness   make." 

A  nation,  a  man,  a  religious  organization  without 
a  message  is  dead.  The  telegraph  wire  encircles  the 
globe,  the  wire,  battery,  receiver,  transmitter,  all  parts 
of  a  modern  telegraph  system  may  be  there,  but  what 
is  it  v/ithout  a  message?  Of  no  more  use  than  when 
the  wire  was  the  alloyed  metal  in  the  mountains. 
When  David  was  king  and  v/aited  between  the  Gates 
of  the  City  and  his  watchmen  on  the  housetops  look- 
ir.g  for  some  messenger  to  bear  the  king  word  a^  to 
whether  his  son  survived  or  perished,  the  watch^nen 
saw  one  coming  afar  off  and  called  to  the  King',  "Be- 
hold, a  messenger,"  and  David  said  he  bringeth  good 
tidings,  but  Absalom  was  already  slain  and  the  young 
man  fromi  the  scene  of  battle — the  messenger — knev/ 
it  not,  and  was  without  a  message. 

Is  the  Society  of  Friends  a  messenger  without 
a  message?  Have  we  ceased  to  seek  new  truth?  Is 
our  view  all  retrospective?  If  so,  v/e  are  the  wire 
Vvdthout  the  electricity.  We  are  the  potter's  wheel  turn- 
ing without  the  clay,  we  are  a  ship  v/ithout  a  rudder 
or  helm  or  compass,  driftwood  on  the  ocean  of  human 


102 

history.  If  we  are  without  a  message  we  are  not 
the  growing  tree  with  its  myriads  of  cells  all  teeming 
with  life,  with  its  leaves,  its  flowers  and  its  fruits,  but 
we  are  the  petrified  tree.  *'I  am  the  true  vine  and 
my  father  is  the  husbandman,  every  branch  in  me 
that  beareth  not  fruit,  he  taketh  away." 

"A  life  of  nothing,  nothing  worth, 
From   that  first  nothing,  e're   his  birth 
To  that  last  nothing  under  earth." 

Our  forefathers  bore  vital  messages  to  this  world. 
Their  souls  were  on  fire  with  them.  When  the  first 
dawn  of  the  springtime  of  the  reformation  came,  Wick- 
lilfe,  Chaucer  and  Erasmus  were  like  the  first  green 
blades  in  the  springtime,  coming  upward  from  the  cold 
earth  of  creed  and  dogma,  looking  upward  under  the 
warming  ra3^s  of  the  rising  sun  of  righteousness.  But 
on  and  on  the  plant  grew,  nurtured  by  the  rays  of 
increasing  knovvdedge  and  intelligence,  until  it  became 
in  the  person  of  Luther  and  Calvin,  a  mighty  tree. 

But  the  springtime,  under  the  heat  of  great  re- 
ligious discussions,  changed  into  the  warmth  of  sum- 
mer and  the  tree  of  the  reformation  brought  forth 
its  flower  in  the  persons  of  Fox  and  Penn  and  Bar- 
clay. Heretofore  it  had  been  a  battle  of  creeds,  one 
creed  breaking  another  by  force  of  legislative  enact- 
ment or  force  of  arms.  But  the  Quaker  came  with 
a  message  of  absolute  emancipation.  It  was  a  mes- 
sage declaring  unconditional  liberty  —  not  to  Catholic, 
not  to  Presbyterian,  not  to  Episcopalian,  not  to  Pur- 
itan, but  to  every  man.  It  broke  the  chains  that  bound 
the  human  intellect.  It  rent  in  shreds  from  top  to 
bottom,  the  veil  of  creed  before  the  Ploly  of  Holies 
of  every  human  heart  and  left  man  his  ov/n  priest  to 
stand  before  the  mercy  seat  of  his  ov/n  heart  and  to 
follov/  the  Divine  Li^lit  that  burns  between  the  cheru- 


103 

bim  of  the  human  conscience  upon  the  one  side,  and 
the  human  judgment  on  the  other,  God  Immanent,  in 
the  human  soul.    It  was  the  message  that  declared : 

"One  faith  alone,  so  broad  that  all  mankind 
Within  themselves,   its  living  witness   find 
The  soul's  connnunion  with  eternal  mind  '' 

The  spirit's  law,  the  inward  rule  and  guide 
Scholar  and  peasant,  lord  and  serf  allied." 

—  Whittier. 

They  bore  the  message  of  freedom,  of  liberty,  of 
intelligence  and  of  knowledge.  The  founding  of 
Miami  monthly  miCeting  upon  this  spot  a  hundred  years 
ago  was  a  message  written  in  the  hardships  of  pioneer 
life  against  human  slavery  and  the  ring  of  the  pioneer's 
ax  in  the  primeval  forest  as  it  echoed  on  these  hill- 
sides was  as  much  a  protest  for  freedom  as  the  roar 
of  the  cannon  at  Gettysburg  and  at  Appomattox.  It 
was  a  message  that  helped  to  make  it  possible  for  the 
Northwest  Territory,  for  Ohio  and  Indiana,  for  Il- 
linois, Michigan  and  Wisconsin  to  say  what  New 
York  or  Pennsylvania,  what  the  New  England  states 
cannot  say.  We  never  were  in  bondage,  we  were 
free  born. 

But  has  no  spark  of  this  fire  divine  come  along 
the  line  to  you  and  me?  Has  the  fire  ceased  to  burn 
tipon  the  altar?  Sometimes  it  helps  us  to  see  our  mis- 
sion to  eliminate.  The  telegraph  is  made  for  one 
m.essage,  the  telephone  for  another,  the  post  for 
another  and  there  are  some  that  must  be  borne  by 
freight.  So  with  God's  messengers,  they  are  not  all 
designed  to  carry  the  same  message.  The  Salvation 
Army  has  a  great  and  vital  message.  Its  work  in  our 
great  cities  is  v/orthy  of  the  highest  praise.  It  is 
bringing  the  message  of  salvation  to  many  a  lost  soul, 
souls  lost  to  society,  souls  lost  to  friends,  lost  to 
church   and   to   home   and   to  their   creator.      But   I 


104 

have  never  believed  that  the  Society  of  Friends  in  any 
of  its  branches  was  designed  to  carry  this  message. 
To  save  lost  souls  is  a  great  messaee,  but  it  is  not 
the  only  message.  Let  the  Salvation  Army  and  Rescue 
Mission  and  our  Doors  of  Hope  carry  their  message, 
but  the  vital  message  of  Quakerism  of  to-day  is  not 
to  save  the  lost  souls,  but  it  is  to  keep  souls  from 
being  lost. 

A  wrecking  crew  is  very  essential  v^dien  some  boat 
is  on  the  reefs  and  rocks,  but  the  shipyard  that  sends 
out  the  great  boats  ready  to  bear  the  commerce  of 
the  world  is  certainly  much  more  useful  to  society. 
Every  meeting  of  the  Society  of  Friends  should  be 
not  so  much  a  soul-saving  station  as  a  character  build- 
ing ship-yard,  sending  forth  from  her  doors  and  from 
her  schools  and  colleges,  young  men  and  women  whom 
you  know  will  not  make  shipwrecks  on  life's  voyage. 
Whatever  may  be  our  idea  of  the  evolution  of  the 
Christian  religion  or  of  the  evolution  of  the  Chris- 
tian civilization  and  of  human  society,  one  thing  is 
sure:  Humanity  has  been  building  a  stairway  from 
the  bottomless  pit  of  savagery,  up  through  the  ages, 
step  by  step,  to  the  sweetness  of  the  civilization  of  the 
twentieth  century.  The  vital  message  of  Quakerism 
in  the  past  has  been  to  add  steps  to  that  stairway, 
lifting  civilization  higher  and  higher. 

When  George  Fox  and  his  followers  broke  the 
bonds  of  dogma  and  creed  and  bore  a  message  of  un- 
conditional religious  liberty  to  the  world,  Christianity 
leaped  forward  five  hundred  years ;  two  hundred  and 
fifty  years  have  passed  by  and  the  Christian  world 
everywhere  is  longing  to  accept  it.  It  is  making  its 
inroads  into  the  heart  of  the  Catholic  Church  itself 
and  mankind  everywhere  is  learning  as  Oliver  Wendell 
Holmes  said  of  Whittier: 


105 

"Not  thine  to  lean  on  priesthood's  broken  reed 

No  barriers  caged  thee  in  a  baggot's  fold 
Did  zealots  ask  to  syllable  thy  creed 

Thou  saidst  *Our  Father'  and  thy  creed  was  told." 

When  William  Penn  came  with  his  message  of 
liberty  and  his  idea  of  a  representative  government 
as  witnessed  by  his  holy  experiment  on  the  banks  of 
the  Delaware,  he  added  a  long  and  high  step  to  the 
stairway  of  human  progress  and  set  upon  the  top 
thereof  the  torch  of  liberty,  the  light  of  which  has 
encircled  the  globe.  When  Mary  Dyer,  from  the  scaf- 
fold on  Boston  Common  on  which  she  died,  sent  forth 
the  message  to  the  general  court  of  Massachusetts  Bay 
Colony,  that  your  laws  of  intolerance  must  be  re- 
pealed, King  Charles  upon  his  throne  heard  it  in  fear 
and  the  next  provincial  charter  he  granted  gave  to 
the  world  the  first  legal  establishment  of  religious 
liberty,  given  at  the  request  of  Mary  Dyer's  husband, 
before  the  throne. 

These  are  steps  in  this  stairway  that  lead  from 
earth  to  heaven ;  they  are  established  forever  and  the 
last  heir  of  all  the  ages  shall  travel  over  them,  in  joy. 

But  the  stairvvay  is  not  finished ;  it  will  never 
be  finished  until  it  reaches  the  far-off  heights  of  the 
Elysian  Fields,  when  "the  knowledge  of  the  Lord  shall 
cover  the  earth  as  the  v/aters  do  the  sea."  We  have 
some  vital  messages  and  some  definite  steps  in  this 
stairway,  on  human  progress  that  we  must  lay  or 
another  shall  take  our  crown. 

Civilization  has  grander  steps  to  build  than  have 
ever  been  built.  We  are  far  from  the  golden  rule. 
The  world  has  not  yet  learned  what  is  the  greatest 
heroism.  Our  heroes  of  war,  our  Custers  and  our 
Hobsons  are  called  our  bravest  and  most  patriotic  men. 
We  spend  more  for  arms  and  preparations  for  war 
than  for  the  higher  education  of  our  youth.    We  cul- 


106 

tlvate  this  great  remnant  of  barbarism  and  we  do  it 
in  the  nanie  of  the  extension  of  com.merce  and  civi- 
lization. We  do  it  in  the  name  of  humanity,  we  call 
it  "taking  up  the  white  man's  burden"  and  *'the  Anglo- 
Saxon's  mission"  and  even  more  we  do  it  in  the  name 
of  the  extension  of  the  Kingdom  of  the  Prince  of 
Peace.  Never  did  the  times  call  more  loudly  than 
now  for  some  organization  to  teach  our  young  men 
that  it  is  a  braver  thing  to  live  a  brave  life  in  a 
"black  coat  than  to  die  a  brave  death  in  yellow  leggins 
and  jacket.  To  teach  that  it  is  a  more  patriotic 
service  to  be  turning  the  Vv^heels  of  somiC  factory  or 
follov/ing  the  plow  cr  honestly  dealing  in  merchandise 
than  to  be  drilling  in  an  arm.y  post  or  sailing  on  a 
man  of  war.  Five  years  have  scarcely  passed  since  in 
the  name  of  humanity,  the  popular  press,  with  the 
yellow  journals  in  the  land,  the  politician  and  pro- 
fessional military  man,  under  the  guise  of  war  for 
hum.anity,  caused  this  nation  to  turn  its  back  on 
the  record  of  a  century  and  traniple  under  foot  the 
fundamental  principles  of  our  revolutionary  fathers 
and  I  am  sorry  to  say  that  many  pulpits  joined  in 
this  clam.or.  Quakerism  has  a  higher  m.essage  of  civi- 
lization for  the  world  than  that.  It  has  a  message 
of  higher  patriotism  than  ever  came  from  San  Juan 
Plill  or  Manila  Bav.  The  messagfc  of  Quakerism  is 
for  a  higher  civilization,  not  only  in  the  Philippines 
and  South  Africa,  but  a  higher  civilization  in  Wash- 
ington and  London  and  truer  representatives  of  pa- 
triotism in  Congress  and  in  Parliament.  Ours  is  a 
message  cf  peace.  While  other  pulpits  pray  for  the 
success  of  arms  and  send  up  their  thanks  for  victory 
through  the  smoke  of  battle,  we  will  erect  within 
our  borders  no  altar  to  the  *'god  of  war,"  but  within 
our  hearts  we  shall  build  an  altar  to  the  Prince  of  Peace 
and  upon  it  there  shall  never  be  any  bloody  sacrifice. 


107 

We  shall  declare  the  message  of  Charles  Sumner, 
''There  is  no  peace  that  is  not  honorable,  there  is  no 
war  that  is  not  dishonorable."  We  shall  teach  the 
world  in  the  language  of  Longfellow : 

"Were  half  the  power  that  fills  the  world  with  terror 
Were  half  the  wealth  bestowed  on  camps  and  courts 

Given  to  redeem  the  world  from  error 
There  were  no  need  of  arsenals  and  forts." 

Never  was  such  need  of  this  message  to  the  world 
and  never  such  promise  of  fruitful  harvest  as  now. 
Take  up  the  prophetic  declaration :  ''Beat  thy  swords 
into  plow  shares  and  thy  spears  into  pruning  hooks'* 
and  the  twentieth  century  will  see  the  fulfilment  of 
this  phophecy.  The  statesmanship  of  such  men  as 
Charles  Sumner  and  John  Bright  and  James  G.  Blaine 
shall  be  the  anvil  upon  which  that  sword  shall  be 
beaten  and  the  peace-loving  songs  of  Whittier  and 
Longfellow  and  Tennyson  shall  be  the  hammer  that 
shall  fall  in  strokes  of  sweet  cadence  upon  that  anvil 
and  Andrew  Carnegie's  Temple  of  Peace  and  the 
Church  shall  be  the  smilh-shop,  and  the  Mighty  Arm 
of  Jehovah  shall  complete  the  v/ork.  , 

All  the  battles  for  freedom  have  not  yet  been 
v/on.  There  are  certain  inalienable  riglits  that  are  in- 
lierent.  Among  these  are  the  rights  to  follow  any 
lawful  line  of  trade  and  commerce  and  upon  the  other 
side  the  inalienable  right  tO'  labor.  We  live  in  an  age 
of  combination  v/hen  there  is  too  much  danger  of 
individuality  being  lost.  The  business  mian  has  formed 
a  partnership,  and  the  partnership  has  fonned  a  cor- 
poration, and  the  corporation  lias  formed  a  trust ;  and 
every  step  has  moved  us  farther  from  the  individual 
and  in  too  m.any  cases  by  this  rem.oval  we  get  away 
from  the  hum.an  conscience  and  from  the  sym.pathy 
cf  the  human  heart  and  cheapen  the  value  of  human 


108 

life  and  make  man  a  machine  whose  only  value  is  the 
number  of  nails  he  can  drive  in  a  day  or  the  number 
of  bolts  he  can  make  at  the  forsje. 

These  organizations  are  but  the  natural  outgrowth 
of  our  industries.  They  are  part  of  the  evolution  of 
society  and  they  will  remain,  and  should  remain ;  but 
they  must  be  taught  their  proper  place.  Let  the 
Church,  let  the  Society  of  Friends  teach  the  corpora- 
tion and  teach  the  trust  the  true  lav/,  ''Whatsoever 
ve  v/ould  that  men  should  do  to  you,  do  ye  even  so  to 
them." 

The  combination  of  capital  upon  the  one  hand 
is  met  by  the  union  of  labor  on  the  other  and  the 
individual  in  the  union  of  labor  is  lost  as  much  as 
he  is  in  the  union  of  capital.  Ever  since  that  far- 
off  day,  when  in  the  language  of  Elizabeth  Brown- 
in"f  ''God's  curse  became  a  blessin?::"  and  the  edict  of 
heaven  was  "in  the  sweat  of  thy  face  shalt  thou  eat 
bread,"  every  man  has  tiie  inlierent  and  individual 
right  of  labor  and  is  entitled  to  its  reward.  The 
crimes  tiiat  have  been  committed  in  the  name  of  labor 
in  the  last  decade,  cover  almost  the  whole  catalogue 
from  provoke  to  riot,  murder  and  treason.  Men  have 
been  denied,  in  the  name  of  labor,  the  right  to  labor 
while  their  children  suffered  for  bread.  Their  homes 
burned  over  their  heads,  fathers  and  brothers  are 
murdered  and  the  press  at  large  is  silent  upon  the 
question.  The  labor  union  is  also  a  part  of  the  evolu- 
tion of  human  society.  It  will  remain  and  should  re- 
main, but  it  must  learn  the  message  that  Quakerism 
has  been  repeating  these  two  and  a  half  centuries, 
the  absolute  supremacy  of  the  individual.  When  labor 
will  cease  to  be  at  war  with  labor  and  when  capital 
has  learned  the  golden  rule  then  labor  will  cease  to 
be  at  war  with  capital  and  that  fundamental  principal 
of  Quakerism  shall  be  established  in  human  society. 


109 

The   supremacy   of   the   individual.     Bear   them   this 
message : 

To  right's  eternal  law,  the  beggar  at  the  gate 

Tlie  toiler  in  the  field 
The  tradesman  with  his  ware,  and  the  great  magnate 

All  alike  must  yield 

Our  grandfathers  hy  their  votes  and  testimony 
by  day  and  by  that  faithful  old  "Quaker  carriage" 
carrying  some  fugitive  toward  the  north  star  by  night, 
v/ere  solving  the  question  of  slavery.  They  joined 
in  the  union  of  forces  that  removed  that  dark  stain 
from  the  emblem  of  our  country.  But  there  is  a 
slavery  worse  than  that  of  the  body,  there  are  chains 
stronger  than  those  made  of  iron.  When  Abraham 
Lincoln  was  candidate  for  United  States  senator,  he 
made  that  distinguished  speech  before  the  Republican 
convention  of  Illinois  that  has  immortalized  his  name. 
**This  nation  cannot  live  one-half  slave  and  one-half 
free."  It  is  equally  true  to-day  that  this  nation  can 
not  live  one-half  drunk  and  one-half  sober.  The  saloon 
or  the  church  must  go. 

In  1848  when  William  H.  Seward  was  governor 
of  New  York,  he  came  to  Cleveland  to  make  a  speech. 
He  knew  full  well  the  ideas  of  the  people  of  the 
W^estern  Reserve  and  to  the  consternation  of  his  po- 
litical friends,  he  declared,  ''Slavery  is  wrong  and  there 
is  but  one  w^ay  to  right  it,  and  that  is  to  abolish  it, 
and  you  and  I  must  see  to  it  that  we  do  it."  What- 
ever may  be  your  idea  of  temperance  there  is  one 
thing  sure,  the  saloon  as  an  institution  is  wrong  and 
there  is  but  one  way  to  right  it,  and  that  is  to  pro- 
hibit it.  This  is  a  vital  message  the  Society  of  Friends 
should  bear.  Let  not  our  conscience  be  lulled  into  a 
sleep  of  indifference.  Levi  Coffin,  Lucretia  ]Mott,  the 
Society  of  Friends  at  large,  bore  no  uncertain  mes- 


110 

sage   upon    the    slavery   question.      Our   great   cities,  i 

often  ruled  in  the  interests  of  breweries,  are  in  the  | 

bondage  of  vice  and  the  thralldom  of  greed.     We  are  '\ 

unworthy  of  the  heirship  that  is  cast  upon  us  if  we  j! 

do  not  inscribe  upon  our  banners,  *'The  saloon  must  '' 

go,"  and  like  brave  soldiers  march  over  the  rough  hills  !| 
of  prejudice,  scorn  and  ridicule  until  we  plant  that 

banner  upon  the  ruins  of  every  brewery  and  saloon  . 

from  ■  Maine    to    the    Philippines ;     let    us   bear   that  ; 
message,  not  on  election  day  alone,  but  on  every  day  in 

the  year.     It  is  a  message  of  education,  it  is  a  mas-  j 

sage  of  morals,  it  is  a  message  of  good  society,  it  is  { 

a  message  of  good  business  as  well  as  a  political  and  '; 

reliofious  messac:'^  ' 


i^iuus  message.  j 


This,  Oh,  This,  is  a  fight  for  humanity's  sake     ^  ,| 

Oh  land  of  freedom,  awake,  awake,  ^  i 

And  drive  from   thy  shores  this  curse  and  this  woe  '| 

And  write  in  thy  statutes,  "the  saloon  must  go."  "     \ 

) 

Time    forbids   that   I    mention   the   message   we  ,' 

should  bear  to  the  inferior  and  down-trodden  races  of  j 

the  earth  as  well  as  the  great  message  of  intelligence  j 

and  knowledge  we  should  bear  to  the  young  men  and  j 

young  women   within   our  borders   who  are  to   help  ; 

shape    the    destiny    of    the    twentieth    century.      The  j 

message  of  universal  brotherhood  and  the  message  of  j 

increased  knowledge  and  intelligence  must  go  hand  in  j 

hand.     Suffice  it  that  I  sum  it  all  in  one  picture.     I  ] 

see  a  church  that  was  not  born  to  die,  in  it  are  the  J 

elements  of  everlasting  life,  like  the  pillars  of  Jason  j 

and  Boaz  of,  Solomon's  Temple,  it  stands  for  strength  i 

upon  the  one  side  and  beauty  upon  the  other.     Be-  i 

hold  it !  the  intuitive  knowledge  of  God  in  the  human  ' 

soul  is  its  foundation,  righteous  lives  are  its  walls,  earth  j 

is  its  beams  and  heaven  its  rafters,  conscience  is  the  un-  ] 

stained    window    through    which   the    light   of   truth  \ 


Ill 

enters,  inspired  intelligence  is  its  pulpit,  the  sweet 
cadence  of  lives  lived  in  harmony  with  the  will  of  their 
Creator  is  its  music,  each  one  who  enters  its  portals 
is  its  priest,  convictions  of  the  human  soul  are  its 
creed,  and  the  freedom  of  thought  its  dogma,  the  olive 
branch  of  peace  is  its  adornment,  and  justice  its  pil- 
lars, the  human  heart  its  altar,  and  the  atmosphere  that 
envelopes  and  permeates  it  is  love.  Let  philosophy  dig" 
deep,  we  will  gladly  go  with  it  to  the  bottom;  it 
will  never  dig  deeper  than  our  foundation,  God  in  the 
human  heart.  Let  science  climb  from  peak  to  peak  in 
the  realms  of  knowledge,  hand  in  hand  we  will  go  with 
it,  knowing  that  all  truth  wherever  found,  is  divine. 
Creed  and  dogma  and  skepticism  by  such  a  message 
will  be  robbed  of  the  very  ground  on  which  they  stand 
ana  shall  go  down  into  oblivion 

"Unwept,  unhonored  and  unsung." 


Scth  H.  Ellis : 

"We  have  with  us  to-night  the  President  of  Earl- 
ham  College,  from  whom  I  am  sure  we  will  all  be  glad 
to  hear." 

Robert  L.  Kelley,  President  of  Earlham  College, 
said  in  part : 

*'I  did  not  come  here  to  make  a  speech  and  it  would 
be  quite  unpardonable  for  me  to  occupy  much  of  your 
time. 

*'It  is  a  time  for  reminiscences  and  for  individuals 
v/ho  can  connect  old  times  with  the  passing  times,  for 
those  who  knovv^  something  of  the  foundations  of  Quak- 
erism. *  *  *  I  have  the  honor  to  stand  for  the 
educational  principles  of  Quakerism  in  this  time  in 
which  we  live.  May  I  say  to  you,  Friends,  that  we, 
who  are  engaged  in  educational  work,  have  very  many 
opportunities  to  go  out  in  the  various  fields  of  labor 
and  proclaim  the  principles  of  Quakerism.  We  are 
glad  to  do  so  and  are  glad  of  the  reception  we  get 
when  we  give  the  world  our  Quaker  ideals  of  educa- 
tion. Fhave  thought,  as  those  who  have  founded  it 
have  come  before  my  mind,  that  we  younger  men  are 
not  entitled  to  the  credit  we  get.  We  are  very  much 
indebted  for  those  ideals  we  are  proclaiming  to  the 
fathers  and  mothers  who  established  the  meetings  here 
upon  this  ground.  We  are  simply  formulating  again, 
■and  stating  in  slightly  different  words  those  grand 
ideals  which  had  their  foundation  in  the  institutions 
founded  by  our  forefathers  here.  I  take  this  oppor- 
tunity to  put  the  credit  where  it  belongs,  and  insist 
that  the  ideals  of  the  guarded  education  did  not  place 
education  before  the  building  of  character,  but  that 


113 

character  and  conscience  first,  is  an  idea  we  have  bor- 
rowed from  the  fathers." 

Professor  J.  B.  Wrigjit,  Harvcysbiirg,  O. : 

Our  Heavenly  Father,  we  thank  Thee  to-night,  as 
we  bow  down  before  Thee  in  silent  worship.  We  thank 
Thee  for  the  blessed  inheritance  that  has  come  to  us 
as  the  children  and  grandchildren  of  the  men  and 
women  who  'knew  God'  and  followed  and  obeyed  Him 
in  the  early  days  here.  And  we  thank  Thee  that  Thy 
Spirit  is  just  as  ready  to  operate  in  the  world  now  as 
then;  that  Thou  art  just;  and  that  our  opportunities 
are  just  as  great  as  theirs  were  then.  We  thank  Thee 
that  this  inheritance  is  not  in  name  only.  Grant  that 
these,  our  meetings  before  Thee  from  time  to  time  to 
consider  the  richness  and  blessedness  of  our  inheritance 
may  be  the  means  of  grace  in  Thy  hands  to  quicken 
in  us  the  same  spirit  of  consecration  and  cordial  devo- 
tion ;  that  we  may  come  into  a  deeper  knowledge  of 
Thee  and  a  better  understanding  of  Thy  will  concern- 
ing us.  We  know  it  is  a  blessed  thing  to  be  led  of 
God.  Grant  that  we  may  grovv^  in  grace  and  in  power. 
And  to  Thy  name  will  be  ascribed  all  the  glory  now 
and  forever.  Amen !" 
Sefh  H.  Ellis : 

"It  is  proper  now  for  us  to  close  our  session  that 
we  m.ay  have  peaceful  rest." 


_ SEVENTH  DAY,  9  45  A.  M. 

BIOGRAPHICAL  SKETCH  OF  SAMUEL 
.    LINTON. 

MARY    BAILEY,    JR.^    WAYNESVILLE,    OHIO. 

Samuel  Linton  was  born  in  Bucks  county,  Penn- 
sylvania, twelfth  month,  seventeenth,  1741. 

His  first  ancestor  v/ho  came  to  America  was  John 
Linton.  While  he  was  a  student  at  Oxford,  England, 
he  was  sent  with  a  company  of  soldiers  to  visit  a 
Quaker  meeting  to  ascertain  if  anything  was  said 
against  the  Church  of  England.  While  there  he  was 
so  impressed  v\ath  the  simplicity,  faith  and  earnestness 
of  the  Friends  that  he  became  a  convert  to  their  re- 
ligion and  engaged  in  the  ministry  for  a  number  of 
years.  He  v/as  an  associate  of  William  Penn's,  both  be- 
fore and  after  he  came  to  this  country.  Desiring 
more  freedom  and  the  privilege  to  worship  God  as 
their  consciences  dictated,  he  and  his  wife  came  to 
America  in  1792.  ITis  son,  Benjamin  Linton,  Samuers 
father,  vv^as  a  learned  and  able  man  and  noted  astron- 
om^er. 

Sam.uel  Linton  was  raised  on  a  farm  and  learned 
the  weaver's  trade. 

In  1775  he  married  Elizabeth  Harvye.  They 
had  three  sons  and  two  daughters,  David,  Nathan, 
James,  Elizabeth  and  Jane.  In  1802,  about  four  years 
after  his   v/ife's  death,  he  with  his  five  children  left 


115 

his  Eastern  home  and  started  in  a  wagon  for  Ohio. 
They  came  over  the  mountains  to  Pittsburg,  where 
he  bought  a  raft,  on  which  they  floated  down  the  Ohio 
to  Cincinnati,  thence  they  came  by  wagon  to  Waynes- 
ville.  Here  he  purchased  a  very  humble  home,  with 
some  farming  land,  and  followed  his  trade  with  much 
success.  He  soon  became  a  prominent  m^an  in  the 
community.  He  had  strong  muscles,  which  counted 
for  much  in  the  pioneer  days  in  a  heavily  v/ooded 
country,  and  he  had  a  vigorous  and  practical  mind  to 
direct  the  labor  of  himself  and  others  in  the  Vv'ork  of 
opening  up  a  home  in  the  wilderness. 

The  bountiful  crops  grown  en  the  new,  rich  soil, 
and  the  increase  of  herds  and  flock  soon  enabled  him 
to  extend  a  hospitality  that  seemed  instinctive.  The 
latch  string  of  his  home  was  always  out.  Any  man 
with  an  honest  face  and  no  place  to  lay  his  head  that 
night  was  welcome.  Nevvly  arrived  emigrants  from 
the  old  hom.e  in  the  East  would  be  taken  in  and  fed 
and  lodged  until  a  Icr?-  cabin  could  be  Dut  ud  to  shelter 
them.  Traveling  miinisters  could  tell  iii  their  journals 
of  a  warm  welcom.e  at  Samuel  Linton's. 

A  committee  of  Friends  appointed  by  an  Eastern 
Yearly  Meeting  to  visit  the  Indians  on  the  border  rest- 
ed themselves  and  their  horses  and  went  on  their  vv-ay 
rejoicing.  And  all  this  because  the  man  was  v/illing  to 
spend  himself  for  others. 

In  1804  he  bought  nve  hundred  acres  of  kmd  on 
Todd's  Fork,  three  m.iles  northeast  of  Wilmington, 
where  the  next  year  he  and  his  family  located. 

He  was  a  true  and  valuable  member  of  the  Society 
of  Friends,  and  his  descendants  to  the  present  genera- 
tion have  kept  up  the  traditions,  of  the  famnly  in  that 
respect. 

He  and  his  family  were  members  of  Westland 
Monthly  Meeting  in  Pennsylvania  until  IMiami  Month- 


116 

ly  Meeting  was  organized,  of  which  he  was  the  first 
clerk.  Then,  after  they  moved  to  Todd's  Fork,  Center 
IMonthly  Meeting  was  estabhshed,  and  they  became 
members  of  it. 

He  was  a  good,  kind  father,  an  intelHgent  and 
far-seeing  man.  Ke  had  a  hvely  interest  in  national 
politics  and  a  clear  understanding  of  the  general  gov- 
ernment's policy  toward  the  new  states  and  territories 
in  the  West.  From  his  letters,  written  after  he  came 
to  Ohio,  to  friends  in  Philadelphia,  we  see  he  took" 
•great  interest  and  pleasure  in  the  peace  and  happiness 
of  the  settlement  in  the  West. 

These  letters,  v/hich  were  written  in  the  years 
1S04  to  1810,  contain  much  interesting  and  well-written 
history  of  the  early  inhabitants  and  their  progress  and 
the  condition  of  national  afi^airs.  Many  passages  of 
his  published  correspondence  show  a  keen  sense  of 
humor. 

His  second  son,  Nathan,  was  appointed  County 
Surveyor  when  Clinton  county  v/as  organized,  which 
office  he  held  for  forty  years.  In  assisting  the  cause  of 
education  he  v/as  forem.ost  and  took  an  active  part  in 
the  opening  of  public  highways  in  his  neighborhood. 
Ke  was  among  the  first  to  introduce  and  encourage 
th.e  growtli  of  fine  wool,  and  the  propagating  of  choice 
in;  it. 

He  had  a  clear  and  active  mind  and  was  authority, 
at  eighty  years  of  age,  for  all  county  surveys. 

Nathan  Linton  was  a  consistent  friend  and  had 
th.e  respect  of  all  honored  citizens. 

Samuel  Linton  died  the  twenty-seventh  of  twelfth 
month,  1823,  at  the  home  of  his  daughter,  Elizabeth 
Satterrhwaite,  at  Waynesville,  Ohio. 

Honest,  truthful,  self-reliant,  helpful  to  others,  he 
left  a  namic  that  his  descendants  should  cherish  as  an 
heir-lcom. 


ABIJAH    O'NEALL. 

ELLA  E.   KEYS,   Vv'AYNESVILLE,  OHIO. 

While  looking:  backward  that  v/e  mav  better  tin- 
dcrstand  and  appreciate  Miami  Monthly  Meeting,  it 
may  be  seen  that  a  large  amount  of  credit  is  due  to 
Abijah  O'Neal,  the  grandfather  of  George  T.  and  the 
late  Abijah  P.  O'Neall. 

He  is  described  by  a  contemporary  as  being  five 
feet  eight  inches  high  and  round-shouldered  and  hav- 
ing a  stout  v.-ell-knit  frame,  light  brown  hair,  gray 
eyes,  long  upper  lip  and  strong  square  jaw.  His  head 
was  massive,  requiring  a  number  eight  hat.  He  had  a 
broad  well  developed  forehead  and  a  face  that  dis- 
played great  firmness.  Such  indeed  v/as  his  ciiaracter 
that  to  propose  w^as  to  do.  "  He  might  break  but  he 
did  not  bend.'' 

He  had  some  peculiarities.  He  chose  not  to  sleep 
on  feathers  but  instead  preferred  a  bed  of  fresh  clean 
straw.  At  a  tim_e  v/hen  the  use  of  spirituous  liquors 
was  almost  universal  he  v/as  strictly  abstemious.  He 
never  drank  tea  or  coffee  and  never  used  toba.cco..  He 
wore  his  hair  closely  clipped  and  always  had  four  holes 
cut  in  the  crov/n  of  his  hat.  The  explanation  of  this 
habit  was  that  ever  after  the  brutal  assault  during  the 
Revolution,  he  suffered  much  from  nervous  headache 
and  wdshed  a  palliative. 

Abijah  O'Neall  was  born  near  Winchester,  Va., 
Jan.  21,  1762.    When  seventeen  years  old  he  removed 


118 

to  South  Carolina  and  settled  on  Bush  River,  now 
Newberry  district,  where  the  family  passed  through 
the  bloody  scenes  of  the  Revolution,  many  times  suffer- 
ing alike  from  both  Whig  and  Tory.  Only  his  relig- 
ious faith  and  strong  parental  control  kept  young 
O'Neall,  a  passive  non-combatant,  byt  he  was  not 
exempt  from  brutal  outrage.  In  January,  1781,  when 
Gol.  Tarleton  was  moving  against  the  Patriotic  forces, 
which  resulted  in  the  Battle  of  Cowpens,  January  17, 
1 78 1,  the  British  forces  vv'ere  encamped  on  the  O'Neall 
lands,  and  Abijah  was  taken  before  a  number  of  Eng- 
lish officers,  who  demanded  information  as  to  the  posi- 
tion and  number  of  Morgan's  army,  but  he  would  not 
give  it.  When  the  officers  found  they  could  not  get  by 
threats  or  persuasion  the  desired  information,  they  as- 
saulted him  with  their  swords  until  his  scalp  hung  in 
tatters  from  his  head  and  he  was  left  but  little  better 
than  dead.  In  an  insensible  condition  he  V\^as  carried  to 
the  home  of  John  Kelly,  whose  daughter,  Anna,  proved 
the  good  angel  who  nursed  him  back  to  life  and 
eventually  into  health,  and  whom  he  rewarded  by  a 
lifetime  love  and  devotion,  their  marriage  being  solem- 
nized according:  to  the  rites  of  Friends  in  Bush  River 
]\ieeting,  Dec.  19,  1784. 

The  following  years  of  Abijah  O'Neall's  life  were 
busy  ones  yet  he  never  ceased  to  be  inflamed  by  what 
he  considered  the  great  wrong  of  human  slavery  and 
the  ills  of  rearing  a  family  under  its  blighting  influence. 
His  wife  was  by  inheritance  a  large  slave  holder.  The 
Ordinance  of  1787  and  the  opening  for  settlement  of 
the  territory  north  of  the  Ohio  river,  opened  a  new 
field  for  those  who  vv^shed  to  escape  from  evils  which 
they  could  not  control.  In  May,  1798,  Abijah  left 
home  on  horseback  to  hunt  for  a  future  abode.  His 
tour  of  exploration  occupied  about  two  months.  In 
autumn,    he    and    his    brother-in-lav.^,    Samuel    Kelly, 


119 

bought  of  Dr.  Brown,  3,1  loj  acres  of  land  lying  on 
th^  east  side  of  the  Little  Miami  river,  north  of 
Caesar's  creek,  near  the  town  of  Waynesville,  which 
then  contained  but  seven  families. 

Abijah  and  his  wife  had  much  trouble  in  freeing 
their  slaves.  The  laws  of  South  Carolina  would  not 
allow  a  master  to  release  a  slave  without  giving  bond 
that  the  slave  should  not  become  a  public  charge  and 
that  he  should  not  be  submissive  to  the  laws  through 
the  commission  of  a  crime.  All  could  not  give  such  a 
bond  and  m.any  were  not  willing  to  do  so.  Those  freed 
caused  much  trouble,  Abijah  having  to  make  three 
trips  to  South  Carolina  on  account  of  their  misdeeds 
and  general  worthlessness. 

In  the  late  summer  all  arrangements  being  com- 
pleted, Abijah  went  before  Bush  River  Monthly  Meet- 
ing'-, of  which  he  v/as  a  member  and  asked  for  a  cer- 
tificate  of  membership.  After  due  deliberation  the 
membership  committee  declined  to  grant  the  request 
and  gave  as  a  reason  for  so  doing,  "  The  expressed 
desire  w^as  not  that  of  a  sane  man.  The  desire  to  take 
his  family  from  their  home  and  friends  into  the  wilder- 
ness was  so  unreasonable  as  to  show  of,  itself  an  un- 
balanced mind  and  the  request  could  not  be  granted." 
Abijah  denounced  them  in  no  measured  terms  as  being 
hypocritical.  That  the  stain  of  human  blood  was  on 
their  souls,  that  the  Almighty  would  visit  them  v/ith 
sw^ift  and  sure  punishment  for  their  hypocrisy,  that 
their  meetinp-  would  be  scattered  to  the  four  winds, 
that  the  members  would  seek  an  asylum  elsewhere  and 
their  land  be  left  as  desolate  as  the  plains  of  Arabia 
was  a  prediciion  which  v/as  fulfilled.  In  less  than  ten 
years  from  a  membership  of  one  hundred  families, 
but  eleven  of  the  crisfinal  members  remained.  Over 
two  hundred  persons  of  whom  had  united  with  the 


120 

meeting  at  Waynesville  and  in  a  few  years  the  doors 
of  the  meeting  were  closed  forever. 

Near  the  close  of  September,  1799,  ^^^^  family 
train  started  and  completed  the  journey  in  forty-two 
days.  The  route  pursued  from  Newberry  was  by  way 
of  Greenville,  through  Saluda  Gap,  to  Ashville,  N.  C, 
along  the  French  Broad  River,  past  Bald  Mountain, 
to  Greenville,  Tenn.,  via  Cumberland  Gap,  Lexington, 
Ky.,  Cincinnati,  and  Lebanon  to  Waynesville.  Prac- 
tically the  same  road  remains  the  great  thoroughfare 
of  travel  from  the  southeast  to  the  northwest  to-day. 

The  families  that  immigrated  with  them  were 
Jesse  and  David  Pugh,  William  Mills,  Robert  Kelly, 
Isaac  Perkins  and  tv\^o  others,  all  being  members  of 
Bush  River  Monthly  Meeting.' 

On  arrival  at  Waynesville  the  family  moved  into 
a  cabin  Vv^hich  stood  where  Michael  Liddy  now  resides. 
During  the  winter  some  rude  improvements  were  made 
on  the  property  where  William  Frame  now  lives.  It 
then  became  the  O'Neall  hom^e  and  they,  the  first  set- 
tlers east  of  the  Little  Miam.i. 

The  family  now  being  permanently  located  in 
their  new  home,  Abijah  turned  his  attention  to  the 
improvement  of  the  country  and  the  people  with  whom 
his  lot  was  cast.  He  was  an  excellent  and  hence  a 
very  busy  surveyor.  After  providing  for  the  imme- 
diate physical  wants  of  his  family  he  attended  to  their 
moral  and  intellectual  wants.  In  1802  he  caused  a 
school  for  liis  and  other  children  to  be  taught  in  his 
own  house  by  Joel  Wright  who  also  taught  in  1804, 
1805  and  1807.  Abijah  was  very  kind  hearted  and 
gave  a  helping  hand  to  all  who  needed  assistance. 

Fie  died  suddenly  in  the  prime  of  his  life  and 
full  strength  of  manhood.  May  11,  1823.  His  remains 
were  laid  to  rest  in  an  unmarked  grave  near  the  north- 
east corner  of  the  Friends'  graveyard. 


121 

He  was  a  strong-willed,  self-reliant  man,  one  born 
to  be  master  of  himself  and  of  others,  a  leader  among 
men,  and  a  controller  of  events. 

To-day  our  praise  is  due  him  for  the  services  he 
rendered  the  vicinity  during  his  life  and  the  descend- 
ants he  has  left  to  continue  the  work  he  loved. 

"Can  we  forget  that  brave  and  hardy  band 
Who  made  their  homes  first  in  this  western  land? 
Their  names  should  be  enrolled  on  history's  page 
To  be  preserved  by  each  succeeding  age. 

"They  were  the  fathers  of  the  mighty  west, 
Their  arduous   labors  Heaven  above  has  blessed ; 
Before  them  fell  the  forest  of  the  plain, 
And  peace  and  plenty  follov/  in  the  train  ;•"  \ 


•^      .  SAMUEL  KELLY,  SR.  m 

(mACEL   WILSON^   SELMA,   OHIO.) 

About  1750  there  emigrated  from  Kings  county, 
Ireland,  Timothy  Kelly,  his  two  sons,  Samuel  and 
John  and  his  daughter,  Abigail. 

They  were  of  good  famiily  and  wealthy,  but  the 
young  men  were  too  independent  and  energetic  to  sub- 
mit to  the  rule  England  had  imposed  upon  the  little 
isle,  and  seeing  trouble  in  the  distance  came  to  Amicrica 
in  search  of  entire  freedom  and  peace. 

They  settled  in  South  Carolina  on  the  Wateree 
river  near  the  present  site  of  the  City  of  Camden. 

Five  years  after  coming  to  Amxcrica  John  Kelly, 
father  of  the  subject  of  this  sketch,  married  Mary 
Evans.  She  was  of  English  descent,  although  born 
in  Pennsylvania,  and  quite  an  able  woman  both 
physically  and  mentally. 

In  1762  the  brothers  moved  to  the  District  of 
Newberry  on  the  Bush  river  and  helped  to  found  what 
is  now  Bush  River  Friends'  Meeting. 

John  settled  on  the  south  and  Samuel  on  the  north 
side  of  the  river  and  the  old  place,  Springfield,  was 
kept  by  the  Kelly's  until  Judge  O'Neall's  death  in 
1863.  Slave  holding  was  not  then  against  the  Disci- 
pline of  the  Friends'  Church  and  John  Kelly,  Sainiiel's 
father,  owned  quite  a  number,  among  them  a  young 
man  whom  he  promised  to  liberate  at  his  death ; 
so  this  slave,  to  hasten  his  release,  poisoned  the  water 
of  a  spring  which  his  master  particularly  liked  and 
caused  his  death  in  two  weeks. 

This  sad  occurrence  left  the  care  of  affairs  to  the 


123 

mother  and  two  elder  sons,  Isaac  and  Samuel,  who 
were  appointed  executors.  Isaac,  as  the  elder  son, 
inherited  the  estate,  but  three  weeks  after  his  mar- 
riage with  Merris  Gaunt  and  soon  after  his  father's 
death,  he  died,  leaving  the  inheritance  to  Samuel. 

After  his  mother's  death,  Samuel  was  left  in  sole 
charge  of  the  family  and  having  raised  and  educated 
them  all,  he  divided  the  property  equally  among  them. 

Samuel  was  six  feet  high,  broad  shouldered  and 
well  proportioned.  He  had  the  same  clear  Irish  skin 
as  his  ancestors,  the  sam.e  honest  blue  eyes,  straight 
nose,  full  forehead  and  auburn  hair.  He  v/as  always 
an  active  man,  even  in  his  old  age,  and  he  and  his 
saddle  horse  Charlie  v/ere  a  common  sight  to  his 
friends. 

On  New  Year's  day,  17S8,  at  the  age  of  tv/enty- 
seven,  he  married  Hannah  Pearson,  an  English  girl, 
daughter  of  Samuel  and  Mary  Pearson,  of  Virginia. 

They  were  the  devoted  parents  of  eight  children: 
Mary,  Vvdio  was  married  to  Andrev/  Vv^nittacre ;  Isaac, 
who  died  at  the  age  of  thirty;  Jolm,  vvho  married 
Mary  O'Neall  and"  died  at  the  age  of  thirty-four; 
Timothy,  who  married  Avis  Sleeper;  Samuel,  who 
first  married  Achsah  Stubbs,  three  years  after  her 
death  married  Ruth  Ann  Cause  and  five  years  after 
her  death  Sarah  Pine.  He  it  is  whom  some  of  the 
older  Friends  m.ay  remember  and  three  of  whose  four 
children  vv-e  still  find  in  our  midst.  The  next  child 
v/as  Moses,  who  was  killed  by  a  falling  log  two  years 
after  they  came  to  Ohio.  Then  Moses,  Jr.,  vvdio  was 
born  in  Ohio  and  married  Abigail  Satterthwaite,  and 
Anna,  v/ho  died  in  her  thirtieth  year.  Anna  Kelly, 
Samuel's  sister,  was  married  to  Abijah  O'Neail,  about 
whom  Vv^e  have  just  heard  and  he  and  Samuel  pur- 
chased from  Dr.  Jacob  Roberts  Brov/n  the  option  on 
his  three-thousand  acre  military  claim,  said  to  be  sit- 


124 

uatecl  on  the  Little  Miami  river  near  Waynesville. 
Before  starting  to  locate  the  claim,  Samuel  determined 
to  rid  himself  of  a  great  weight,  namely,  the  owning 
of  slaves,  so  he  and  his  sister  liberated  all  of  their 
human  property  but  tv/o  old  ones,  whom  they  brought 
to  Ohio  with  them  and  cared  for  the  rest  of  their 
lives. 

In  September  of  1798,  Samuel  and  Abijah  O'Neall 
started  on  horseback  on  their  nine  hundred  mile  ride. 
Clothing  for  themselves  and  food  for  all,  were  car- 
ried on  the  backs  of  pack  horses.  Their  journey  was 
comparatively  uneventful,  and  after  hastily  looking 
over  most  of -the  claim,  they  returned  home,  well 
pleased,  and  bought  the  land. 

Abijah  was  able  to  start  for  his  nev/  home  the 
next  year,  but  Samuel's  business  kept  him  from  going 
until  September  of  180:. 

They  had  both  asked  for  their  certificates  of 
membership  to  start  a  Meeting  in  the  west,  but  were 
refused  because  their  friends,  or  rather  neighbors, 
said  no  sane  men  vv^ould  choose  such  a  home  for  their 
families ;  their  answer  was  that  they  only  went  to 
prepare  a  Vv^ay  for  the  rest  of  the  Meeting,  and  from 
v/hat  Judge  O'Neall  says,  v/e  knov/  how  true  this 
answer  was,  for  "The  exodus  begun  by  Abijah  O'Neall 
in  1/99  aiKi  Samuel  Kelly  in  1801,  was  followed  so 
rapidly  that  Bush  River  Meeting  melted  away,  like 
frost  on  a  May  morning,  and  in  the  lapse  of  the  next 
six  vears  the  Meeting  which  he  had  frequently  seen 
attended  by  five  hundred  Friends  had  practically 
passed  out  of  existence  and  in  a  few  years  more  its 
doors  were  closed  forever." 

With  Samuel  Kelley  came  several  of  his  neighbors, 
making  quite  a  train  across  East  Tennessee,  by  way  of 
the  Cumberland  Gap,  through  central  Kentucky,  cross- 
ing the  Ohio  at  Cincinnati.     Samuel  led  the  way  on 


125 

horseback,  picking  out  the  best  road  and  finding  the 
most  suitable  places  to  ford  the  rivers  and  camp, 
while  the  wagon  with  his  family  and  most  valuable 
goods  v/as  driven  by  Wilk  Furnas,  at  the  head  of  the 
train. 

They  met  m^any  difficulties,  the  hardest  being  the 
crossing  of  the  Clinch  mountain.  Some  places  were 
so  steep  that  it  seemed  almost  im.pcssible  for  a  single 
horse  to  climb,  but  by  putting  tv/o  or  three  teams  to 
one  wagon,  they  m.anaged  to  reach  the  top,  only  to 
fmd  that  the  danger  had  just  begun.  Of  course  no 
ordinary  brake  would  hold  on  such  a  slope,  so  they 
used  stout  ropes,  and  by  tying  them  to  the  wagon 
and  then  taking  a  wrap  around  a  tree,  they  could 
let  the  wagon  down  as  slowly  as  they  wished.  After 
forty  days'  travel  they  at  last  reached  Waynesville. 

Their  ftrst  winter  was  spent  with  Abijah 
O'Neall,  but  early  in  the  spring  their  new  dwelling 
was  completed  and  they  soon  made  it  an  ideal  home, 
a  home  where  all  who  went  felt  better  and  richer  for 
having  lived  where  love,  peace  and  a  Christian  spirit 
dwelt  continually  and  shed  their  influence  over  all. 

Until  the  Meeting  house  Vv^as  built,  it  was  in  this 
fitting  place  that  the  little  body  of  Friends  held  their 
silent  comimunion  with  the  Father  or  listened  to  the 
earnest  plea  of  one  of  its  members. 

Here  Samuel  and  his  wife  lived,  united  in  their 
happiness  until  July  of  1839,  when  at  seventy-four 
years  of  age,  the  mother  and  wife  v/as  called  to  a 
higher  duty  and  later,  in  185 1,  at  the  age  of  ninety- 
one  years,  the  father  followed. 

So  passed  away  a  true  Quaker  pioneer,  one  re- 
markable for  his  kindness  and  hospitality,  one  whose 
great  moral  and  physical  strength  helped  to  elevate 
all  who  knew  him. 


Seth  H.  Ellis : 

"What  a  grand  thing  it  is  that  God  does  not  put 
it  upon  3'oung  men  and  women  of  to-day  to  cross  those 
m.ountains.  I  thought  I  would  ask  at  the  close  of 
these  papers  how  many  in  the  audience  are  descendants 
of  these  brave  pioneers  ?" 

There  were  present  in  the  audience  at  this  time  as 
follows : 

Descendants  of  Joel  Wright,  seven. 
Descendants  of  Robert  Furnas,  tVv^enty-six. 
Descendants  of  Sammuel  Linton,  thirty. 
Descendants  of  Elijah  O'Neall,  five. 
Descendants  of  Samuel  Kellev,  six. 


THE  WORK  OF  FRIENDS  FOR  PEACE  AND 
ARBITRATION. 

(prof.  ELBERT  RUSSELL,  EARLHAM   COLLEGE, 
RICHMOND,  INDL\NA.) 

There  is  an  inherent  difficulty  in  the  task  set  me 
at  this  time.  That  influence  which,  for  lack  of  a  bet- 
ter term,  we  call  Quakerism,  has  been  almost  without 
exception  a  purely  spiritual  force.  It  has  not  been 
embodied  in  great  ecclesiastical  organizations  nor  ex- 
pressed by  means  of  political  or  military  power.  It  is 
difficult  to  describe  the  achievements  of  such  a  force. 
Its  work  is  so  intangible  that  the  historian  cannot 
say  with  certainty  that  any  outcome  is  due  solely 
to  its  influence ;  he  cannot  point  with  pride  to  un- 
questioned, tangible  results.  The  peace  work  of 
Friends  has,  for  the  greatest  part,  consisted  in  keep- 
ing in  operation  those  forces  and  influences  that  have 
tended  to  give  a  truer  conception  of  Christianity,  to 
enhance  the  feeling  of  brotherhood  among  men,  and 
so  to  create  an  abhorrence  of  war.  How  shall  we 
say  when  and  where  this  influence,  working  often  un- 
conscious of  its  origin,  has  mitigated  the  horrors  of 
warfare  or  serve  to  prevent  strife.  How  often  has 
it  not  been  the  influence  that  led  to  results  for  which 
others  got  the  credit  when  war  was  averted  or  peace 
hastened?  Of  this  much  we  may  be  sure  from  the 
very  nature  of  the  case,  viz.,  that  the  net  results  of 
the  work  that  Friends  have  done  in  the  world  in  behalf 


128 

of  peace  and  arbitration,  are  far  more  numerous  than 
any  record  outside  God's  judgment  book  will  ever 
sliovv.  We  shall  content  ourselves  to-day  with  re- 
viewing briefly  the  tangible  work  done  by  Friends  and 
the  influences  set  in  motion  by  them  looking  toward 
the  promotion  of  the  reign  of  peace  among  nations. 

The  first  orreat  contribution  of  the  Friends  to  the 
cause  of  peace  vv^as  their  refusal  to  bear  arms  or  fight. 
This  is  the  best  known  part  of  their  testimony  against 
war,  and  has  given  them  the  name  of  non-residents. 
But  this  is  only  the  negative  aspect  of  their  attitude. 
It  only  comes  out  Vv^ith  any  emphasis  in  time  of  war, 
and  then  its  force  has  alv/ays  been  lessened  by  the  fact 
that  as  a  practical  attitude  it  looks  so  much  like  the 
attitude  of  treason  or  of  cowardice.  Of  course  the 
world  has  come  to  recognize  that  the  Quaker's  refusal 
to  fight  arises  from  higher  motives  and  has  learned 
to  respect  his  conscience,  but  the  time  of  war  is  not 
the  time  when  men  are  best  prepared  to  appre- 
ciate the  truth  of  their  position.  In  time  of  peace  this 
testimony  of  non-resistance  is  not  possible,  and  some 
more  effective  way  of  teaching  the  world  the  evil  of 
war  is  necessary  for  those  times  when  m.en's  preju- 
dices are  not  strengthened  by  the  passion  and  heat  of 
conflict  and  when  the  reason  is  more  open  to  con- 
viction. 

Yet  I  would  not  underestimate  the  power  of  such 
■examples  nor  the  influence  for  good  of  this  practical 
demonstration  to  the  world  that  Christian  character 
is  something  incompatible  with  that  of  the  warrior  and 
that  men  mav  live  without  fi^rhtincr  even  in  times  of 
carnage,  and  even  so  maintain  their  lives  and  rights 
jn  the  midst  of  armed  opposition  and  persecution. 
Such  action  starts  discussion,  compels  men  to  review 
the  grounds  on  which  they  insisted  that  fighting  is 


129 

often  a  Qiristian  duty  and  thus  opens  their  minds 
to  the  light  of  peace. 

Our  opposition  to  war  is  but  incidental  to  our 
conception  of  the  Christian  Hfe.  The  first  Friends 
did  not  specially  attack  war  as  an  organized  evil,  but 
simply  eschewed  it  as  part  of  the  devil's  work,  all  of 
which  they  "denied."  When  George  Fox  was  offered 
the  position  of  captain  of  a  band  of  militia,  he  re- 
fused, because  he  lived  "in  the  power  of  that  life  which 
removed  the  cause  of  all  war."  Fox  and  his  fol- 
lowers found  war  inconsistent  with  the  teachings  of 
Jesus  Christ.  They  could  not  conceive  Him  —  the 
Love  incarnate  —  shedding  his  fellow's  blood.  Con- 
sequently they  neglected  and  opposed  war  as  they 
did  everything  springing  from  human  selfishness  and 
hatred.  This  return  to  and  revival  of  the  position 
of  the  first  disciples  of  Jesus  has  had  a  powerful  in- 
fluence on  the  tliought  of  the  Christian  v/orld  and  is 
coming  more  and  more  to  be  shared  by  other  spiritually 
minded  people.  In  as  far  as  the  world  can  be  brought 
to  the  spiritual  experience  of  the  Friends,  must  war 
cease,  because  from  the  truly  converted  man  the 
impulse  to  war  and  the  spirit  of  it  must  disappear. 

In  a  third  way  Friends  have  powerfully  promoted 
ideas  of  peace.  In  the  minds  of  a  large  part  of  the 
world  militarism  and  patriotism  are  inseparable. 
They  think  a  man  can  not  be  a  good  and  service- 
able citizen  of  a  country,  if  he  will  not  bear  arms  in 
its  defense.  Friends  have  done  much  to  teach  the 
possibility  of  a  patriotism  that  is  neither  national 
clannishness  on  one  hand  nor  militarism  on  the  other. 
They  have  called  attention  to  the  fact  that  the 
Quaker  virtues  are  the  ultimate  basis  of  good  citi- 
zenship ;  that  no  free  government  can  exist  unless 
it  be  founded  on  the  conscientious  rectitude,  integrity, 
justice,    and    loyalty    of    its    citizens;    that    the   most 


130 

dangerous  foe  to  a  people,  against  which  no  armies 
can  defend  it,  is  its  own  viciousness;  that  the  gov- 
ernment of  a  free  people  like  the  kingdom  of  God,  is 
within  men,  rests  ultimately  on  a  moral  and  spiritual 
basis.  To  demonstrate  by  example  the  value  to  a 
country  of  an  upright,  unselfish  citizenship,  to  make 
men  see  that  patriotism  may  exist  without  warfare, 
that  the  true  interests  of  a  country  are  best  promoted 
by  the  pursuits  of  peace,  and  that  moral  and  spiritual 
warfare  waged  against  vice,  ignorance  and  sin  of  men,, 
v/hether  at  home  or  abroad,  removes  the  causes  that 
commonly  lead  men  to  carnal  warfare  —  this  is  by  no 
means  the  least  service  of  Friends  to  the  cause  of" 
peace. 

We  turn  from  these  to  some  more  tangible  and 
outward  phases  of  the  work  of  Friends  for  peace  and 
arbitration,  some  which  are  easier  for  the  historian 
to  seize  upon,  and  which  v\^ill  more  readily  satisfy 
men  who  are  clamorous  for  definite  results. 

One  naturally  thinks  first  of  William  Penn  and 
his  ''holy  experiment"  in  civil  government.  Among 
the  three  Friends,  Fox,  Barclay  and  Penn,  who  gave 
impulse  and  shape  to  the  Quaker  movement,  it  was  the 
latter's  task  to  shape  its  civil  and  political  forms  and 
ideals.  Though  he  was  the  son  of  an  English  admiral, 
and  himself  destined  for  the  army,  when  he  became 
a  Friend  he  learned  to  lean  upon  a  higher  power 
than  that  of  the  sword.  Through  the  debt  of  Charles. 
Stuart  to  his  father,  Penn  received  his  unique  oppor- 
tunity to  put  into  practical  operation  his  ideal  of  a 
non-military  state.  This  experiment  was  worked  out 
in  Pennsylvania.  The  circumstances  were  not  aus- 
picious. The  age  was  a  warlike  age.  The  colony 
was  not  wholly  made  up  of  Quakers,  whose  convic- 
tions were  opposed  to  Vv^ar,  and  who  knew  the  higher 
powers  of  the  spiritual  life.     Men  of  warlike  train- 


131 

ing  and  beliefs,  attracted  by  the  liberty  of  government-: 
and  belief  guaranteed  in  the  new  colony  flocked  to  it^ 
The  Indians  with  whom  Penn  had  first  to  deal,  were- 
neither  civilized  nor  predisposed  to  treat  kindly  the- 
white  men  who  were  intruding  themselves  on  their 
lands.     The   stories   of  the   cruel  and   exterminating 
wars  which   had  been   waged   by  the   white   men  in 
New  England  and  Virginia  had  made  them  suspicious  : 
and  hostile.     But   Penn   succeeded   in   winning  their 
confidence,  and  made  with  them,  the  only  treaty  "that 
was  never  sworn  to  and  never  broken."     Wars  raged"' 
on    either   side   of   the    colony,   but   as    long   as    the- 
Indians  identified  it  with  the  Quakers  it  was  at  peace 
with  them  and  they  with  it.     Lord  Baltimore,   Vv'ho-- 
had  founded  Maryland  on  the  south,  became  engaged^" 
in  a  dispute  with  the  proprietor  of  Pennsylvania  about 
the  boundary.     To   uphold   his   own   contention   and 
rights  he  invaded  Pennsylvania  vath  an  arm3^     But: 
he  found  no  one  to  fight.    Only  peaceful  hamlets  and" 
quietly  grazing  flocks  met  him,  and  unable  to  settle- 
the  matter  in  this  way,  he  returned  home.     As  part; 
of  his  system  of  government,  Penn  established  boards 
of  arbitration  in  every  county  of  his  colony  as  a  better 
v/ay   of   settling   differences   between   citizens   of   the 
commonwealth  than  by  resort  to  the  courses  of  law. 

Pennsylvania  was  a  non-mjlitar}^  governinent  dur- 
ing the  life  of  Penn  and  that  of  his  sons.  This  condi- 
tion lasted  some  seventy  years  as  a  v/hcle,  until  the 
growing  pressure  of  the  non-Ouaker  majority  and  the- 
excitement  of  the  imminent  French  and  Indian  war^ 
led  the  Quakers  to  refuse  longer  to  serve  in  the  as- 
sembly whose  policy  it  could  no  longer  approve.  But 
the  exoerim-cnt  lasted  lonof  enouHi  to  demonstrate 
certain  truths  that  have  had  a  lasting  influence  on  the 
form  of  governm.ent  and  policy  of  this  country.  It  ■ 
demonstrated  the  practicibility  of  government  that  docs- ; 


132 

not  ixst  on  military  force,  even  in  dealing  with  savage 
tribes  like  the  Indians.  It  demonstrated  that  an  army 
;:for  the  defense  of  the  territory  and  honor  of  a  coun- 
try is  not  necessary.  Lord  Baltimore's  invasion  could 
do  no  harm  to  a  country  that  woiild  not  fight.  It 
vshov/ed  the  practical  value  of  the  principle  of  arbi- 
tration. Penn's  charters  were  the  model  upon  which 
the  constitution  of  the  Commonwealth  was  made  and 
it  in  turn  powerfully  influenced  the  Constitution  of  the 
United  States.  The  fact  that  we  have  never  been 
a  military  people,  have  been  comparatively  free  from 
military  policies  and  ambitions,  have  had  no  appreci- 
able standing  army,  have  been  slow  to  engage  in  the 
quarrels  of  other  nations,  and  have  so  largely  used 
the  method  of  arbitration  to  adjust  our  difficulties  to 
other  countries  —  these  facts  are  due  in  part  to  the 
practical  influence  of  Penn's  experiment  in  Penn- 
sylvania. 

Penn's  other  great  contribution  to  the  cause  of 
peace  is  his  "Plan  for  the  Present  Peace  of  Europe." 
One  cannot   say   with   certainty  how   much   influence 
this   plan  of   Penn's   has  had  on  the  thought  of  the 
v/orld.     Certainly  the  experience  of  Penn  entitled  him 
to  be  heard  on  such  a  subject,  but  he  produced  it 
during  the  time  when  he  was  under  a  cloud  because 
his  enemies  had  smirched  his  reputation  and  caused 
him  to  lose,  temporarily,  the  control  of  his  province 
;and  to  retire  from  public  life.     Yet  it  is  known  that 
three  Friends,  two  of  them  Stephen  Grellet  and  Wil- 
'  liam  Allen,  had  frequent  intercourse  with  Czar  Alex- 
•ander  T  of  Russia  at  the  beginning  of  the  nineteenth 
-century  and  discussed  with  him  the  question  of  main- 
taining the  peace  of  Europe.     William  Penn's  work 
must  have  shaped  to  a  great  extent  the  ideas  which 
'Ihey;^ presented  to  the  emperor  on  the  subject.     This 
...is  all  ihe  more  significant  when  v/e  remember  that  it 


133 

was  a  grandson  of  Alexander's  brother  who  caUed  the  - 
Congress  which  estabhshed  the  Hague  Court. 

Penn's  plan,  presented  in  his  "Essay  for  the 
Present  and  Future  Peace  of  Europe,"  was  briefly  as 
follows.  I  quote  from  the  address  of  Philip  Garret 
before  the  American  Friends'  Peace  Conference: 

'The  main  feature  of  the  essay  was  an  imperial 
Diet  or  Parliament,  which  was  to  sit  once  in  one,, 
two  or  three  years,  before  which  sovereign  assembly 
should  be  brought  all  differences  depending  between 
one  sovereign  and  another  that  could  not  be  made  up 
by  private  embassies  before  the  session  began. 

The  Diet  was  to  represent  the  nations  of  Eurppe 
and  he  proceeds  to  particularize  by  naming  the  num- 
ber of  representatives  from  each  nation.  There  were  ■ 
only  six  from  England,  v/hile  Germany  v/as  assigned 
12,'^France  lo,  Spain  lo,  Italy  8.  =!=  *  *  He  goes 
en  to  say,  ''  And  if  the* Turks  and  Muscovites  are  taken 
in,  as  seemis  but  fit  and  just,  they  will  makeio  apiece 
more."  "Sweedland"  and  Poland  Vv'ere  each  to  li^ve 
four,  altho  the  half-barbarous  Muscovites  have  swal- 
lowed or  partitioned  the  latter  out  of  existence  since. 

If  any  power  Vv^ould  not  submit  to  the  award  of 
this  Diet, 'the  other  nations  were  to  unite  and  compel 
submission.  This  sounds  v/arlike,  but  Penn  believed, 
I  suppose,  that  there  v.'ould  be  little  occasion  for  such 
use  of  force. 

Some  mention  should  be  made  ox  the  organized 
work  of  Friends  both  in  propagating  principles  of 
peace  and  arbitration,  and  in  influencing  the  policy 
of  the  government  and  in  opposing  legislation  that 
would  put  the  country  on  a  military  basis,  or  make 
military  service  compulsory.  This  lias  been  consist- 
ently and  generally  done  by  the  various  Yearly  Meet- 
ings and  their  subordinate  meetings,  largely  through' 
committees  appointed  and  kept  for  the  purpose. 


134 

Perhaps  the  most  powerful  single  agency  in  this, 
'country  in  promoting  sentiment  in  favor  of  peace  and 
^arbitration  is  the  American  Peace  Society.  It  was  to 
Friends  that  it  has  had  to  look  for  the  capable  man 
who  has  made  it  the  force  it  has  become.  His  states- 
manlike studies,  papers  and  addreses  on  this  question 
liave  certainly  been  among  the  most  potent  forces 
making  for  peace  in  this  country  in  recent  years. 

Not  only  have  Friends  as  individuals  stood  before 
^ Jdngs  and  presidents,  petitioned  parliaments,  suffered 
in  guardhouses  or  rotted  in  foul  prisons  and  suffered 
'  the  loss  of  all  things  as  a  testimony  against  war,  but 
'they  have  done  patient,  constructive,  organized  work 
vfor  the  cause  of  peace. 

Hovv^ever  they   have   differed   on   other   subjects, 

Friends  have  been  disposed  to  abandon  their  tendency 

"to  separation  and  isolation  in  dealing  with  this  ques- 

'tion  and  to  seek  that  power  v/hich  comes  from  united 

V  effort.    For  a  number  of  years  the  Peace  Association  of 

Friends  in  America  has  been  doing  most  efficient  work 

'by  the  publication  and  dissemination  of  literature  and 

the   promotion   of   peace   meetings   and   addresses   to 

mrouse  and  educate  the  thought  of  the  times. 

We  should  not  pass  this  phase  of  the  question 
without  mentioning  the  work  of  the  Lake  Mohcnk 
Conference  on  Peace  and  Arbitration,  which  tho  made 
Tip  mostly  of  men  who  are  not  Friends,  yet  owes  its 
inception  to  a  Friend  and  meets  annually  as  the  guest 
.of  Albert  Smiley  at  Lake  Mohonk,  N.  Y. 

We  have  found  much  to  commend  in  the  atti- 
'  tude  and  v:ork  of  Friends  on  this  very  important 
•subject.  May  I  not  close  by  calling  attention  to  two 
<■  or  three  great  needs,  some  striking  wants  of  our  work 
rat  this  time?  The  Christian  Endeavor  Society  an- 
nounced as  part  of  its  program  a  few  years  ago  "war 
;  against  war."  Compared  with  the  other  movements  that 


135 

it  has  launched,  this  one  has  gone  pitiably  lame,  largely 
because  it  lacked  leaders  and  writers  who  had  deep 
and  honest  convictions  on  this  subject.  Most  who 
have  tried  to  write  for  this  cause  for  them  have  felt 
called  upon  to  spend  time  in  defending  war  as  right 
for  Christians  under  some  circumstances  rather  than 
to  show  how  inconsistent  it  is  with  the  spirit  of  Jesus. 
Friends  ought  to  have  the  men  who  can  command 
the  respectful  hearing  of  the  Christian  v/orld  wdio  could 
embrace  this  opportunity  to  j^ive  the  C.  E.  the  much- 
needed  ammunition  and  drill  for  this  war  against  war. 

Friends  have  also  too  generally  abstained  from 
taking  active  part  in  the  political  affairs  of  our  coun- 
try. We  have  followed  the  example  of  the  Penn- 
slvania  assemblymen  who  abandoned  Penn's  experi- 
ment rather  than  that  of  Penn  himself,  who  dared  to 
believe  that  there  was  a  place  in  the  counsels  of  our 
nation  for  men  believing  in  peace.  It  is  not  good  peace 
policy  to  let  the  war  men  run  the  government. 

Lastly,  our  attitude  and  teaching  on  this  subject 
has  been  too  largely  negative.  We  have  seemed  to 
deplore  war,  and  given  the  impression  that  we  would 
rather  see  evil  prevail  than  try  to  stop  it  by  such  means. 
W^e  should  make  clear  that  our  belief  is  that  there 
is  a  more  effective  Vv^ay  to  overcome  evil  than  by 
military  force,  that  we  love  righteousness,  but  that 
the  choice  is  not  simply  between  war  and  unrestrained 
riot  of  evil,  but  between  moral  and  spiritual  force  on 
one  hand  and  the  brute  and  brutalizing  force  of  war 
on  the  other. 


"AS  THE  SPIRIT  MAY  MOVE/* 

DR.    W.    H.    VENx\BLE^    CINCINNATI^    OHIO. 

(Not  Present.) 

"INFLUENCE  OF  OUAKERISM  ON  EDU- 
CATION. 

DR.    R.    G.    BOONE^    CINCINNATI^    OHIO. 

(Not  Present.) 

President  Kelley  was  requested  to  read  a  short 
biographical  sketch  from  the  "Life  of  Stephen  Grelett,'* 
which  bears  closely  upon  local  events  here,  being  an 
account  of  his  visit  to  this  immediate  vicinity  and  to 
this  Quarterly  Meeting. 
President  Robert  L.  Kelley,  of  Earlhav.i  College : 

"I  am  sure  it  is  a  disappointment  that  Dr.  Boone 
is  not  here  to  discuss  the  subject  of  his  paper.  It  is  a 
question  upon  which  we  have  all  been  thinking  to  a 
great  extent,  and  one  on  Avhich  we  are  in  perfect  unity. 
Still  I  hate  to  say  anything  v/ithout  special  prepara- 
tion, though  I  feel  it  is  a  subject  that  sliould  be  empha- 
sized in  his  aljsence.  What  I  shall  say  will  be  for  the 
most  part  of  a  general  nature.  It  would  be  impossible 
to  enter  into  the  details  of  the  'Influence  of  Quakerism 
Upon  Education'  in  the  United  States.  So  far  as  it 
affects  the  state  of  Indiana,  being  reasonably  well  ac- 


137 

quainted  with  that  part  of  the  field,  I  might  speak  of 
the  influence  of  the  Monthly  and  Quarterly  Meeting 
schools  which  Friends  established  everywhere.  That 
influence  has  never  been  stated  anywhere.  I  had  hoped 
Dr.  Boone  would  have  spoken  of  it  had  he  been  here.. 
It  should  be  worked  out.  There  is  no  doubt  of  the 
fact  that  Monthly  Meeting  and  Quarterly  Meeting; 
schools,  and  others  under  the  influence  of  Friends  in 
these  western  states  of  ours,  had  a  tremendous  effect 
upon  all  this  great  Northwestern  Territory  as  well  as" 
w^est  of  the  Mississippi  river.  These  were  the  fore- 
runners of  our  present  common  school  system,  and 
men  who  have  any  leaninc;-  towards  Friends  unite  in 
giving  to  these  schools  and  Friends  tlic  credit  of  estab- 
lishing the  present  basic  principles  of  education  long 
before  the  present  public  school  system  was  on  its  feet. 
They  got  many  of  their  methods  and  im.pulse  to  high 
ideals  from  these  schools' under  the  care  of  Friends. 
Some  of  the  pioneer  educators  in  Indiana  Vv'ere  memi- 
bers  of  the  Society  of  Friends,  and  prominent  among 
them  was  Barnabas  C.  Flobbs.  Josejph  G.  Cannon,  v/ho 
is  to  be  the  next  speaker  in  the  House  of  R.epresenta- 
tives,  is  one  of  the  many  v/ho  are  to  occupy,  or  have 
occupied  a  prominent  place  in  public  work,  v/ho  v/ere 
educated  by  this  man.  He  v/as  one  of  the  organizers  of 
the  Norm.al  state  schools  and  liis  influence  is  still  felt. 
The  Reform  School  for  Boys  in  Indiana  was  estab- 
lished largely  through  tlie  influence  of  Friends,  and 
much  more  miplit  be  mentioned. 

''This  point  I  am  not  discussing,  but  will  leave 
with  the  tliought  that  some  who  may  follow  me  will 
speak  more  fully  of  it.  It  is  but  a  secondary  thought  in 
connection  with  the  work. 

'T  said  last  niglit,  and  v^'ith  all  my  energy,  7  be- 
lieve in  the  principles  of  Quakerism  in  connection  ivith 
my  duties  in  cdiicaiional  nork.'    One  reason  wdiy  I  be- 


138 

lieve  in  the  principles  of  Quakerism  is  because  these 
forefathers  in  whose  honor  we  are  assembled  to-day 
had  such  clear  and  practical  insight  into  the  nature  of 
God  and  man's  relation  to  Him  that  they  were  enabled 
to  carry  out  their  educational  ideals/' 
JVilsoii  S.  DocnCy  Indianapolis^  hid. : 

''I  would  call  attention  to  the  fact  that  Quakerism 
has  stood  for  the  freedom  of  the  individual.  For  the 
idea  of  individualism,  for  the  setting-  free  of  the  in- 
dividual man  to  have  for  his  Ruler  that  Divine  Light 
which  might  be  within  him.  One  of  the  cardinal  prin- 
-ciples  of  Quakerism  is  the  freedom  of  the  individual. 
It  was  upon  this  western  continent  that  individualism 
v/as  born.  The  world  had  not  discovered  its  exist- 
ence until  it  was  revealed  in  this  republic.  This  prin- 
ciple which  has  had  such  an  important  influence  in  the 
field  of  education,  as  everywhere  else.  Friends  have 
always  insisted  upon.  That  is  not  the  end  —  it  would 
be  a  serious  mistake  to  stop  there.  It  has  gone  to 
such  an  extent  that  it  has  caused  separation,  when  we 
should  have  been  bound  in  unanimity.  You  must  free 
the  individual,  but  you  must  always  recognize  that 
the  individual  has  a  duty  to  the  society,  to  the  state 
and  to  the  community,  and  he  must  meet  the  demands 
of  the  society,  the  state  and  the  community. 

''While  Friends  have  always  insisted  upon  the 
freedom  of  the  individual  and  the  maintaining  of  the 
individual  man,  there  has  aUvays  been  an  underlying 
recognition  of  the  unity  of  society  after  all,  of  the 
unity  of  human  brotherhood.  The  true  aim  of  life  is 
not  merely  selfish,  but  embraces  our  duty  to  our  broth- 
ers. Quakerism  has  stood  for  a  two-fold  idea,  the  in- 
dividual free^  but  at  work  in  society  to  secure  the  best 
results.  These  two  doctrines  have  always  been  held 
by  Friends.  We  are  a  unit  on  the  point  that  individuals 
have  a  responsibility  for  the  condition  of  the  commun- 


139 

ity  in  which  they  Hve.  This  is  the  very  high  tide  of 
education  at  the  present  time  —  the  quest  of  ideals. 
AVe  have  had  much  to  do  with  giving  the  world  its 
ideals.  One  of  these  is  that  'religion  must  go  hand  in 
hand  with  education/  A  most  significant  step  is  that 
religious  culture  must  be  a  part  and  parcel  of  this 
republic  of  ours.  Last  winter  in  Chicago  there  was 
organized  a  'Religious  Association'  of  the  educators 
of  the  country.  These  are  two  most  important  points 
and  Friends  have  always  stood  for  these.  I  had  felt 
that  they  should  not  be  left  out  of  this  conference." 
Dr.  HayneSy  of  the  Ohio  State  University : 

"I  feel  that  your  program  acted  is,  'Try,'  'Experi- 
ment.' As  has  been  so  admirably,  told  us,  this  is  a 
subject  which  is  very  near  to  the  heart  of  every  one 
v/ho  has  been  brought  up  in  Friendly  circles  in  any 
degree  whatsoever  making  you  feel  obliged  to  say  a 
word  if  requested. 

"I  was  struck,  however,  by  a  note  in  Professor 
Walton's  remarks  in  the  advice  given  to  a  young 
teacher,  that  sympathy  zcouid  carry  him  through  ercry- 
thiiig.  It  enables  one  to  get  right  at  the  heart  of  the 
student.  If  we  would  ask  ourselves  what  Quakerism 
has  had  to  do  with  education  it  seems  to  me  we  would 
find  that  the  ideals  animating  educational  circles  to- 
day are  the  ideals  Friends  have  held  from  the  begin- 
ning. Friends  have  taught  their  young  people  to  en- 
deavor to  do  things  from  the  earliest  times.  Friends 
have  always  tried  to  train  up  yonthftil  citizens.  Re- 
ligion is  zvork  through  morals,  through  ethics.  I  am 
at  present  working  to  make  better  citizenship  in  the 
state  of  Ohio  and  I  owe  a  great  deal  to  my  Quaker 
training:  and  give  you  this  cordial  greeting  from  the 
Ohio  State  University." 
Dr.  Joseph  S.  Walton,  of  George  School,  Pa. : 

"This  subject  is   so  large  and  has  been  so  well 


140 

presented,  but  there  is  one  phase  of  it  that  might  be 
emphasized.  Every  educator  is  acquainted  with  the 
philosophical  principle  of  what  teachers  call  'appercep- 
tion.' No  knowledge  is  of  worth  except  that  which  is 
assimilated,  and  which  the  individual  mind  can  grasp. 
It  is  not  worth  v/hile  to  know  it  because  I  told  you  — 
because  your  fathers  knew  it,  etc.  In  seeing  this, 
George  Fox  saw  what  educators  of  to-day  are  just 
beginning  to  discover. 

"It  has  been  the  custom  to  make  the  child  embody 
the  teacher's  or  parent's  idea  or  conception  of  what  it 
should  be.  Friends  have  departed  from  this  way  of 
making  a  man  out  of  a  boy,  or  a  woman  out  of  a  girl. 
\Ve  believe  we  have  no  right  to  substitute  our  notion 
of  what  vv-e  should  like  the  child  to  be,  for  the  ideal 
to  which  God  intended  it  should  attain.  Georsre  Fox 
was  never  insensitive  to  the  fact  that  there  is  in  the 
child  the  image  of  God,  and  it  is  tlie  teacher's  and  par- 
ent's highest  duty  and  noblest  privilege  to  reveal  to 
the  child  some  vision  of  that  image.  When  the  child 
once  catches  a  glimpse  of  that  image,  of  that  thing 
which  he  yearns  to  he,  tliere  can  be  no  stronger  in- 
centive to  him  or  to  her  to  try  to  attain  to  that  ideal 
im.agc.  In  dealing  with  a  child,  for  misconduct 
Friends'  method  is  different  from  that  of  any  other 
^people.  The  Friend  in  the  home  has  been  doing  what 
the  Friend  in  the  school  —  with  som^e  exceptions  — 
has  not  been  doing  until  recently.  In  the  school  the 
Friend  has  not  taught  the  child  that  tlie  misconduct 
cannot  be  paid  for  by  the  penalty.  Punishment  can- 
not atojie  for  the  misdemeanor.  The  teacher  says,  *You 
do  that,  and  I  will  do  this.'  The  boy  says,  T  will  try 
and  see  if  it  is  worth  the  teacher's  price.'  He  tries  it 
and  finds  it  is  worth  more  than  the  price.  Quaker  doc- 
trine stands  out  against  putting  a  price  upon  the  mis- 
demeanor.    This  principle  of  Quakerism  is  shown  in 


141 

the  conversation  that  took  place  between  George  Fox 
and  William  Penn  in  reference  to  the  inconsistency 
of  the  latter  wearing  his  sword,  having  embraced 
Quakerism.  'Wear  it  as  long  as  thou  canst,'  placed 
the  responsibility  of  deciding  the  question  where  it 
belonged,  and  was  entirely  in  harmony  with  the  Quaker 
idea  of  individual  development.  The  teacher  who  de- 
velops self-governm.ent  in  his  school  throws  the  child 
back,  not  on  the  price  of  the  offense  but  upon  his  con- 
ception of  what  is  right  and  wTong. 

''There  are  first  three  things  that  a  child  should 
know  in  order  to  properly  govern  himself.  The  child 
should  be  able  to  distinguish  between  right  and  wTong 
and  do  it  himself.  He  should  distinguish  between 
truth  and  falsehood  for  himself  and  not  some  one  for 
him.  Tie  should  distinguish  between  the  ugly  and 
the  beautiful  and  do  it  for  himself.  But  Friends  dis- 
counted this  latter  point.  We  all  pride  ourselves  upon 
seeing  the  difference  between  what  is  ugly  and  what 
is  beautiful.  The  child  may  not  be  able  to  see  this  at 
first,  but  we  should  not  decide  for  him,  but  let  him 
find  it  out  himself  with  as  little  cost  to  himself  as  possi- 
ble. We  should  re-incorporate  into  the  system  of 
schools  that  are  democratic  this  idea  of  self-govern- 
ment. The  parent  and  teacher  can  place  the  child  in 
a  position  v/here  he  can  govern  himself.  How  often 
they  have  gone  out  from  'guarded'  schools  and  at  the 
age  of  21  years  have  gone  forth  to  battle  wdth  that 
which  they  have  never  confronted  before. 

"In  religious  matters  we  say  to  the  child,  'govern 
thyself,  control  thyself.'  Quakerism  has  brought  the 
same  principle  into  education  in  our  secular  schools. 
Too  many  schools  are  military  centers  without  the 
uniforms,  etc.,  where  wrongdoing  in  any  direction 
means  so  much  penalty.  This  is  not  Quaker  doc- 
trine." 


SEVENTH  DAY,  1 130  P.  M. 

Scth  H.  Ellis : 

*'I  will  open  this  meeting  by  calling  attention  to 
this  little  iron  pot,  the  property  of  Mary  Ann  Brown 
Mather.  It  belonged  to  her  great-great-grandmother, 
Esther  Rogers.  It  is  supposed  to  have  been  used  by 
her  between  1780  and  1800  in  coming  over  the  moun- 
tains when  they  came  here.  They  camped  out,  and 
cooked  their  potatoes  in  this  pot.    It  is  in  good  repair. 

**As  the  dining  room  is  still  filled  and  some  yet 
waiting  for  their  dinner  we  will  not  proceed  with  the 
program  for  a  while." 
Martha  McKay,  Indianapolis,  Ind. : 

*T  have  the  impression  that  young  persons  can- 
not understand  what  sacrifices  have  been  made  in  the 
old  time.  There  were  eighteen  hundred  acres  of  land 
in  this  vicinity  owned  by  our  grandfather,  who 
jeopardized  his  farm  to  assist  in  freeing  the  slaves. 
The  protest  of  the  Welshes  caused  them  to  lose  all. 
For  the  first  crop  of  corn  he  received  nothing,  as  it 
could  not  be  disposed  of  except  to  go  to  the  distillery, 
and  so  my  Grandfather  Welsh  said^  'Let  it  He  there 
and  rot  on  the  ground.' 

'*My  grandfather  and  grandmother  came  to 
Caesar's  Creek.  The  day  after  they  landed  they  let 
everything  go  to  come  to  this  house  to  sit  an  hour,  for 
it  was  'meeting  day.' 

"My  grandfather  would  cut  down  the  trees  and 
raise  a  little  rye  in  order  that  the  children  might  have 


143 

a  little  rye  bread  instead  of  corn  bread.     Grandfather 
and  grandmother  winnowed  the  grain. 

*'The  Welches  and  Wales  have  not  been  men- 
tioned, but  they  lost  much  by  the  mustering  officers, 
who  took  it  all.  An  effort  was  made  by  them  towards: 
the  introduction  of  good  sheep  into  this  country,  but 
the  officers  carried  them  all  away.  I  am  thankful  to 
be  here  where  our  forefathers  lived,  grateful  for  my 
birth-right  in  the  Society  of  Friends.  My  mother  is> 
9S  years  of  age  and  her  sister,  Nancy  Butterworth,  is 
present  at  these  meetings  at  the  age  of  93.  My  father 
lived  to  be  98.  This  centennial  has  caused  many  happy 
memories  to  be  recalled. 

''Much  of  the  traveling  was  done  on  horseback 
in  those  days  and  Uncle  Thomas  Butterworth  v^as 
telling  me  about  Nancy  Butterworth  and  his  pleasure 
at  being  permitted  to  assist  her  to  mount  her  horse  at 
the  'Upping  Block,'  as  it  was  called." 


'THE  FUNDAMENTAL   DOCTRINE   OF   QUA- 
KERISM.   THE  IN-DWELLING  AND  IN- 
SPEAKING    SPIRIT    OF    GOD. 

;DR.    JOS.    S.    WALTON,    PRES.    OF   GEORGE   SCHOOL,    PENNA. 

My  friends,  the  latest  conclusion  that  comes  to  us 
fTom  the  student  of  the  most  m.odern  and  approved 
psychological  study  of  man,  is  in  a  degree  confirmation 
of  the  same  truth  expressed  by  George  Fox  and  his 
people  some  centuries  ago. 

The  student  of  the  hum.an  mind  to-day,  has  in  a 
surprising  and  interesting  manner  reached  the  conclu- 
sion that  the  human  mind,  (those  psychological  activ- 
ities that  make  up  the  human  mind, — those  qualities 
and  gifts  that  we  use  in  this  life  as  instruments  and 
lay  down  when  we  are  through  vvith  the  responsibility 
of  this  life, — )  are  of  themselves  insufficient  to  satisfy 
the  lon<?infi:s  of  the  human  soul.  I  use  that  latter  term 
with  the  psychologist's  meaning.  Years  ago  George 
Fox  well  understood  and  taught  the  same  doctrine. 

That  part  of  us  —  that  finite  part  —  finds  in  itself 
a  lack  of  something  v/hich  will  satisfy  its  most  earnest 
longing.  Neither  can  we  find,  in  v/hat  men  call  cul- 
ture, satisfaction  for  that  which  is  constantly  longing 
to  be  satisfied. 

Fox  and  his  people  said  this  thirst  of  the  soul  can 
be  satisfied  only  by  communion  with  the  Spirit.  Jesus 
<of  Nazareth  said  the  same  thing. 


145 

Long-  before  the  time  of  Jesus,  way  down  among 
the  disciples  of  Confucius,  it  was  said  it  could  only  be 
accomplished  by  developing  the  man  and  bringing  him 
to  the  highest  state  of  perfection  and  culture.  The 
policy  of  Confucius,  entered  upon  long  generations  ago 
was  faithfully  tried,  and  it  has  given  us  the  Chinese 
people  who  worship  their  ancestors. 

Judging  their  principles  from  the  results  they  at- 
tained we  know  they  have  failed  to  satisfy. 

Brahmanism  v/ent  to  the  other  extreme.  It  said, 
*'  Instead  of  exalting  the  individual  and  ignoring  God, 
we  \N\\\  exalt  Brahma  and  ignore  the  individual." 
Struggling  through  long  centuries  with  this  effort  to 
satisfy  this  something,  they  gave  us  Hindu  Philosophy, 
and  the  high  culture  wherein  it  is  taught  that  God  by 
vieditation  made  the  w'orld. 

While  tliey  discovered  much  that  was  good  and 
true,  they  failed  to  do  what  many  of  us,  too,  have 
failed  in.  vSince  the  days  of  Jev»'ish  history,  since  the 
days  of  Christianity,  what  failures  there  have  been  to 
satisfy  this  longing! 

There  is  in  every  human  being  the  image  of  God, 
and  the  soul,  following  its  more  or  less  clear  visions 
of  that  image,  yearns  to  become  like  unto  it.  During 
all  ages  and  in  all  climes,  religion  has  been  the  chief 
business  of  man.  The  struggle  to  satisfy  that  un- 
filled want  has  taken  precedence  to  all  other  things. 
It  is  true  men  have  at  times  been  inclined  to  confuse 
the  means  for  the  end,  but  the  underlying  purpose 
has  been  to  satisfy  that  hunger  in  human  nature,  which 
cannot  be  appeased  with  what  the  senses  bring  into 
its  experience. 

Again  and  again  have  they  turned  into  the  dark 
avenues  of  hate,  avarice,  jealousy  and  amibition,  and 
steeped  their  fair  heritage  in  the  blood  of  their 
brother;  and,  as  often  have  they  turned  away  unsatis- 


146 

fied  to  Avcrship  again  at  the  shrine  of  the  eternal. 
Again  and  again  have  they  turned  into  the  alhiring 
paths  of  self-gratihcation  and  sensual  pleasure ;  and,  as 
often  have  they  turned  away,  unsatisfied,  to  worship 
again  at  the  shrine  of  the  eternal. 

Men  have  tried  to  bury  themselves  in  business; 
tried  to  satisfy  themselves  with  wealth,  and  have  be- 
come engulfed  in  the  channels  of  fortune-getting,  only 
to  again  turn  back  and  once  more  vv'orship  at  the  shrine 
of  the  Holy  of  Holies. 

And  often,  as  he  turns  away  to  satisfy  this  long- 
ing in  the  gratification  of  his  own  pleasure,  in  what 
some  people  call  the  perfection  of  culture,  he  still  feels 
that  something  in  his  nature  has  never  yet  been  satis- 
fied. 

Jesus  of  Nazareth  saw  this  so  clearly  and  spoke 
of  it  to  his  disciples  when  he  told  them  ''  of  the  king- 
dom to  which  he  came  to  bear  witness."  Hovv^  far  they 
were  from  understanding — these  disciples  whom  he 
had  chosen  !  They  did  not  choose  him.  How  little  did 
they  understand  what  he  meant  by  that  kir.gdom. 
They  felt  in  their  hearts  that  lie  v.-as  "  in  touch  "  v/ith 
something  that  they,  too,  would  gladly  be  in  touch 
with. 

Just  a  fev/  months  ago,  one  glorious  evening  in  the 
mountains  of  Pennsylvania,  a  teacher,  an  artist,  and  a 
college  student  sat  on  the  top  of  one  of  their  magnifi- 
cent "mountains  to  watch  the  light  of  day  go  out. 

The  artist  and  the  teacher  vrere  transported  v/ith 
the  infiuence  of  the  beauty  of  the  day  that  faded  out  in 
the  glory  of  its  fullness. 

As  the  three  went  down  from  there  into  the  dark- 
ness, the  student, '(feeling  that  he  had  missed  some- 
thing which  the  other  two  had  observed),  came  up  and 
laid  his  hand  on  the  teacher,  and  said: 

'*  Tell  me  what  you  men  saw  in  the  beauty  and 


147 

glory  of  the  sunset  that  I  did  not  see."     In  his  heart: 
was  the  thought, — "  If  you  got  something  out  of  that ; 
sunset  that  I  did  not  get,  tell  we  where  1  may  find  it, 
where  I  may  go  that  I  may  bu}^  it."    Poor  young  stu- 
dent !    Like  the  young  man  who  came  to  Jesus  saying, 
*'  What  shall  I  do  to  inherit  eternal  life  ?  "     With  the 
Master's  answer  you  are  all   familiar.     He  came — a 
rich  young  ruler — thinking  to  buy  the  unpurchasable, 
what  men  have  struggled  to  buy  and  cannot  buy.     If 
it  could  be  bought  out  of  his  wealth  and  influence,  he 
had  an  abundance  and  was  willing  to  pay.     If  it  could- 
be  bartered  for  with  his  good  name  and  good  cliaracter 
and  his  success  in  keeping  the  moral  law,  he  had  of  that 
and  was  willing  to  pay. 

In  his  answer  to  the  young  man,  Jesus  did  not; 
reprove  him  as  one  he  disliked,  but  as  one  whom  he 
loved.  He  told  him  he  had  gotten  a  moral  estimate  of 
values  which  was  altogether  wrong.  He  must  change 
his  base  of  value  for  the  thing  he  v/as  after  could  not 
be  bought.  And  then  he  said  to  his  companions,  ''  How 
hard  it  is  for  the  rich  man  to  satisfy  this  lonp'infr  of 
his  soul." 

The   young  man   went   away    sorrov.'ful   because  ■- 
Jesus  svv'Cpt  avvay  his  code  of  values,  destroying  his  ■ 
price  list,  in  telling  him  to  substitute  heavenly  treasure  ■ 
for  earthly  treasure.     "How  hard  is  it  for  them 'that 
trust  in  riches  to  enter  into  the  kingdom  of  God."    The 
disciples  were  astonished,  ^'hereupon  Jesus,  with  his  ■ 
characteristic  povrer   of   illustration   said:     ''It   were 
easier  for  a  camel  to  go  through  the  eye  of  a  needle 
than  for  a  rich  man  to  enter  the  kingdom  of  God." 

With  this  utterance,  we  are  told,'  the  disciples  v;ere 
astonished  beyond  measure,  saying  among  themselves. 
Who  then  can  be  saved? 

Jesus,  looking  upon  them  saith,  "  With  men  it  is- 
im.possible  but  not  with  God  :•  forwitliVQad  all  things- 


■  US 

;  are  possible."  It  was  hard  then,  as  it  has  been  ever 
since,  for  men  to  see  in  this  the  fundamental  principles 
of  Christianity. 

Scholars  have  tried  to  explain  this  saying,  and 
much  effort  has  been  expended  to  show  that  camel 
;•  should  be  translated  cable,  therefore  the  meaning  of 
Jesus  was  that  it  was  hard  to  put  a  cable  through  the 
veye  of  a  needle.  Others  again  have  tried  to  show  that 
the  "  eye  of  a  needle  "  v/as  the  low  and  narrow  gate  of 
ihe  usual  oriental  city  of  those  times,  and  the  camel 
could  enter  only  v/ith  great  difficulty,  by  kneeling  and 
dispensing  with  some  of  its  burden,  etc. 

Possibly  he  only  wished  to  show  the  impossihiJity 
of  buying  it.  We  would  infer  from  the  reading  that 
he  meant  to  tell  the  rich  young  ruler,  that  his  request 
was  wholly  impossible.  Just  as  impossible  as  it  would 
l)e  for  the  camel  to  go  through  the  eye  of  a  needle. 
That  with  riches  and  human  estimates  of  moral  worth 
'■'It  was  impossible  to  buy  the  wherewithal  that  would 
satisfy  this  yearning  of  the  soul  to  experience  the  In- 
ward Presence,  and  to  incorporate  into  the  natural 
"body  some  of  the  spiritual  body. 

Ivlan  had  not  the  purchasing  medium.  With  man, 
a  knowledge  of  the  teachings  of  the  spirit  was  im- 
possible. With  man,  eternal  life  could  not  be  bought. 
\Vi;h  God,  on  the  other  hand,  it  was  possible;  but  it 
nuist  come  some  other  way. 

**  The  kinoflom  of  God  is  not  meat  and  drink:  but 
srigJitroiisness,  and  peace  and  joy  in  the  Holy  Ghost." 

**  My  kingdom  is  righteousness  and  peace  and 
joy  " — and  some  of  us  have  stopped  there,  but  he  did 

■  not.     Paul  interpreted  it  rightly  when  he  said  "  in  the 
Kcly   Ghost,"   in   the  spirit  of   righteousness,   in   the 

■  spirit  cf  peace,  in  the  spirit  of  joy.    This  lesson  which 
Paul  harl   learned  so  well  was  but  vaguely  compre- 

\  hended  by  the  disciples  of  Jesus  at  the  time  he  contem- 


149 

plated  his  departure.     *'  It  must  needs  be  that  I  go  ^ 
away,    and    I    pray   the    Father,    and   He   shall    give 
you  another  comforter,  that  He  may  abide  with  you  ■ 
forever.     *     *     *     The  Comforter,  wliicli  is  the  Holy  • 
Ghost,  whom  the   Father  will  send   in  my  name,  he  r 
shall  teach  you  all  things." 

They  still  sought  to  satisfy  the  highest  longings 
of  the  human  soul  with  the  teachings  of  men.  They 
had  found  a  ''  Master,"  whom  they  could  touch  and 
see  and  listen  to.  If  he  went  away  how  could  the 
Comforter  come?  What  was  the  Holy  Ghost?  What 
v/as  the  Spirit  of  God?  Vital  questions  that  have  been 
asked  many  times  since  the  day  of  Thomas  and  his 
plcntitude  of  doubts. 

This  Inward  Presence,  this  Spirit  of  God,  this 
glow  of  enlightenment,  this  In-dwelling  Power !  What 
peace  and  joy  and  satisfaction  resulted  from  the  ex- 
perience ! 

This  is  the  thouglit  that  the  Society  of  Friends  has^ 
struggled  with  so  long.  The  ''  Kingdom  "  that  they 
know ;  the  '*  experience  of  experiences "  that  fhey 
know;  the  "righteousness  and  peace  and  joy  in  the  • 
Holy  Ghost  "  that  they  know, — all  are  idtliin  tliev.i. 

Friends  have  not  used  that  word,  "  Holy  Ghost," " 
so  much  as  the  Colonists  have,  but  the  operation  of 
the  Holy  Spirit  is  the  same,  only  in  other  terms,  right- 
eousness and  peace  and  joy  in  this  indwelling  presence.  . 

As  men  spoke  of  these  things,  those  who  had  not 
known  the  experience  naturally  longed  for  it.     What' 
may  v/e  do  to  receive  more  life?     How  may  we  be - 
saved  from  the  infiuences  that  kill  and  inherit  the  in- 
fluences that  bring  eternal  life?     This  became,  as  it 
ever  had  been,  the  burning  question. 

Doubting  the  history  of  this  movement.  In  all  ages 
men  have  struggled  to  get  around  it,  and  to  get  where 
they  could  buy  this  thing.    They  have  w'orked  out  the. 


150 

doctrine  of  merit.  By  obedience  to  the  ordinances  of 
the  church,  they  could  buy  satisfaction  for  this  long- 
ing of  human  nature.  The  church  had  said,  *'  You  can 
buy  that  with  your  money.  A  man  can  cover  a  multi- 
tude of  sins  if  he  pay  money  to  the  church." 

The  Christian  Church,  after  centuries  of  develop- 
ment, said  this  pearl  of  great  price  could  be  bought; 
'by  good  works ;  Ipy  a  life  of  obedience ;  by  strict  ob- 
.  servance  of  the  ordinances  of  the  church.     The  doc- 
7  trine  of  merit  was  unfolded  in  great  fullness.    As  the 
*  doctrine  deteriorated,  access  to  the  Divine  Presence, 
.  and  deliverance  from   the  burden  of  sin,   received  a 
'.  money  value,  until  Martin  Luther  was  raised  up  and 
strengthened  by  this  same  in-dwelling  spirit,  to  enter 
"his  protest  and  proclaim  that  to  be  brought  into  com- 
munion with  the  Spirit  of  God  is  a  free  gift.    Salvation 
>is  the  gift  of  God.    We  are  saved  by  grace.    It  is  free 
to  all  men.     It  is  possible  with  God,  impossible  with 
man.     Luther's  protest  was   to  change  the  basis   of 
values,  and  to  remove  from  man  the  idea  that  by  the 
accimiulation  of  his   own   estimated   worth   he   could 
buy  from  God  the  jewel  of  eternal  life. 

Later,  the  future  came  to  be  regarded  as  of  more 
value  than  the  present.  Luther  lived  to  see  the  reac- 
tion against  his  own  doctrine.  Men  reasoned  that  if 
their  good  deeds  had  no  purchasing  value,  that  if  obe- 
dience to  the  ordinances  of  the  church  could  not  win 
for  them  the  kingdom  of  heaven, — that  if  with  their 
characters  and  good  names  they  could  not  barter  for 
life  eternal,  what  v/as  the  necessity  of  keeping  the  law? 
Why  was  it  longer  necessary  to  keep  in  the  nar- 
row path  of  rectitude,  if  the  death  of  Jesus  was  a  ran- 
som for  the  soul?  Come,  let  us  eat,  drink,  and  be 
merry. 

No   one    denounced   this   movement   more   vehe- 
mently than  Luther  himself.     Men  struggled  to  get 


151 

away  from  the  penalties  that  were  crowding  them, 
that  thev  had  been  tausrht  to  look  for. 

So  the  cry  went  up  as  before,  what  shall  I  do  to 
be  saved?  The  church  said,  "By  the  payment  of  so 
much." 

"  By  thy  good  works,"  the  church  said,  "  thou 
shalt  be  saved." 

Tiie  reaction  against  Luther's  doctrine  of  free 
grace  forced  the  eccleslastlcism  of  that  day  to  rigid 
extremes  In  order  to  off-set  the  tendency  tov/ard  im- 
moral ^living.  The  theology  that  grev-/  up  in  the  wake 
of  Lutlier's  career  placed  great  stress  on  the  letter : 
men  cciild  not  be  trusted  to  place  their  own  construc- 
tion and  interpretation  upon  the  operations  of  the 
Spirit.  This  narrow  and  contracting  attitude  of  the 
different  churches  aroused  among  intelligent  people, 
especially,  another  reaction  known  even  to  this  day  as 
Rationalism.  This  v.-as  a  movement  against  scholastic 
Lutheran  ism. 

Rationalism  declared  for  the  supremacy  of  the 
Human  Reason.  The  engine  could  get  up  steam  with- 
out a  fireman,  and  could  run  the  track  without  a  hand 
at  the  throttle  valve.  The  ocean-liner  could  carry  Its 
load  of  freight  without  any  other  hand  on  the  helm 
than  tlmt  of  its  own  nature.  The  mother  could  per- 
form the  highest  functions  of  mother  love,  could  fol- 
low the  track  of  duty,  could  read  the  chart  and  mark 
the  pointings  of  that  trembling  little  needle  with  no 
other  aid  than  the  faculties  and  activities  described  by 
the  psychologist. 

Rationalism  raises  human  reason  above  scripture 
and  tradition,  and  accepts  them  only  as  far  as  they 
come  within  the  limits  of  Its  comprehension. 

Evangelical  Protestantism,  on  the  other  hand, 
makes  the  scripture  alone  the  supreme  rule,  but  uses 
tradition  and  reason  as  means  In  ascertaining  its  true 


152 

sense.  The  Roman  Catholic  Church  made  scripture 
and  tradition  the  supreme  rule  of  faith,  laying  the  chief 
stress  on  tradition,  that  is  the  teaching  of  an  Infallible 
church  headed  by  an  infallible  Pope,  as  the  judge  of 
the  meaning  of  both. 

From  this  it  can  be  seen  why  it  has  been  said  that 
the  Reformation  was  the  first  step  in  the  emancipa- 
tion of  Reason.  The  Rationalist  goes  further  and  says 
the  second  step  is  emancipation  from  the  tyranny  of 
the  Bible.  Against  this  tendency  of  Rationalism,  Lu- 
ther hurled  the  whole  weight  of  his  ardent  nature.  He 
could  not  go  back  to  the  mother  church  and  place  in- 
fallibility in  the  hands  of  ordinance  interpreted  by  the 
Pope  and  the  traditions  of  the  Church.  He  could  not 
go  with  the  rationalist  and  place  human  reason  above 
the  Bible.  What  did  he  do?  He  turned  to  his  central 
doctrine  of  justification  by  faith  and  made  it  the  cri- 
terion. In  this  he  placed  the  material  or  subjective 
principle  of  Protestantism  above  the  formal  or  objec- 
tive principle,  and  in  doing  this  he  strangely  enough 
anticipated  George  Fox,  in  placing  the  truth  above 
the  witness  of  the  truth,  the  doctrine  of  the  Gospel 
above  the  written  Gospel,  Christ  above  the  Bible.  He 
did  this  with  full  knowledge  of  the  fact  that  he  first 
learned  Christ  from  the  Bible,  and  especially  from  the 
Epistles  of  Paul  which  gave  him  the  key  to  his  scheme 
of  salvation. 

All  of  the  Northern  part  of  Europe  was  shaken 
with  the  struggle  between  Lulheranism  and  German 
Rationalism  when  Jolin  Calvin  arose.  He  was  the  best 
Theologian  among  the  Reformers.  He  declined  to 
abuse  tlie  human  reason  as  Luther  had  done.  He  gave 
it  the  hi^h  office  of  being  the  hand-maid  of  revelation. 
Calvin  denied  to  the  Church  the  right  to  make  an  arti- 
cle of  faith  or  to  decide  the  canonicity  of  the  Scrip- 
tures.    Consequently  he  placed  the  canon  on  the  au- 


165 

thority  of  God  who  bears  testimony  to  It  through  the 
voice  of  the  Spirit  in  the  hearts  of  the  behevers.  **  The 
eternal  and  individual  truth  of  God,"  he  says,  **  is 
not  founded  on  the  pleasure  and  judgment  of  men,  and 
can  be  as  easily  distinguished  as  light  from  darkness, 
and  white  from  black." 

Here  again  we  find  George  Fox  and  his  people 
anticipated  in  a  surprising  manner.  Fox  in  his  Jour- 
nal  (Vol.  I,  p.  90.  Isaac  T.  Hopper  Ed.  1831),  says, 
**  I  was  to  direct  people  to  the  Spirit  that  gave  forth 
The  Scriptures,  by  which  they  might  be  led  into  all 
truth,  and  so  up  to  Christ  and  God,  as  those  had  been 
who  gave  them  forth." 

The  resemblance  is  found  more  marked  in  Robert 
Barclay,  v/ho  says,  (Apology,  6th  Ed.  1736,  p.  yz.) 
"  But  the  Scripture  authority  and  certainty  depend 
upon  the  Spirit,  by  which  they  were  dictated :  And  the 
reason  why  they  were  received  as  truth,  is.  Because 
they  proceeded  from  the  Spirit." 

It  is  not  the  purpose  of  this  discussion  to  touch 
more  than  that  part  of  Calvinism  that  concerns  the 
rise  of  Quakerism.  It  was  under  the  reaction  against 
Calvinism  that  the  Society  of  Friends  appeared.  The 
entire  movement  against  scholastic  Calvinism  has  been 
called  Arminianism.  It  was  a  theological  contest  with 
the  seat  of  war  in  Holland.  Calvinism  emphasizes 
Divine  Sovereignty  and  Free  grace.  Arminianism 
emphasizes  human  responsibility.  The  one  restricts 
the  Saving  Grace  to  the  elect ;  the  other  extends  it  to 
all  men  on  the  condition  of  Faith.  Both  are  right  in 
what  they  assert ;  both  are  v/rong  in  what  they  deny. 

Arminianism  spread  from  its  native  home  into  the 
greater  part  of  Northern  Europe.  The  Arminians 
were  pioneers  in  the  critical  study  of  the  Bible,  and  of 
the  early  history  of  the  church.  They  opposed  strict 
doctrinal    tests,    and    naturally    advocated    toleration. 


154 

Arniiiiianism  spread  tlirongli  England  during  the  Car- 
oline Period  and  became  the  prevalent  faith  in  the 
English  Episcopal  Church,  and  later  its  scholarly  but 
tepid  spirit  leavened  the  English  theology  of  the  eight- 
eenth century.  In  the  Methodist  revival,  Arminian- 
ism  acquired  a  peculiar  life  and  fervency  v.diich  it  had 
not  known  in  iis  native  haurjts  or  after  it  was  trans- 
planted to  Great  Britain. 

Quakerism  appeared  at  the  time  that  Arminianism 
was  being  transplanted  to  English  soil.  At  a  time 
vvd'ien  Holland  and  Britain  were  aglov/  with  the  strug- 
gle between  scholastic  Calvinism  and  aggressive  Ar- 
minianism. At  a  time  when  the  faithful  followers  of 
Menno,  v'ith  their  peace-loving  instincts  were  offering 
an  asylum  for  the  spirit-vreary  souls  of  Northern 
Europe. 

While  interestingly  slmiilar  to  the  Mennonites  on 
the  one  hand,  and  singularly  allied  to  Mysticism  on 
the  other,  Quakerism  was  different  from  either.  While 
there  was  much  in  Arminianism  it  could  have  owned, 
Quakerism  was  a  distinct  organism  of  itself,  allied  to, 
but  different  from  any  of  these  movements.  It  was  a 
distinct  off-shoot  from  the  Reform.ation,  and  in  some 
respects  closely  allied'  to  Lutlier's  effort  to  replant 
primitive  Christianity. 

Like  Luther,  Fox  placed  the  truth  above  the  wit- 
ness of  truth ;  the  doctrine  of  the  Gospel  above  the 
WTitten  Gospel;  Christ  above  the  Bible. 

Fox  did  this  in  the  attitude  of  spirit  described  by 
William  Penn  v/hen  he  saw  in  the  early  reformers 
kindred  spirits. 

''  They  owned  the  spirit,"  he  writes,  "  they  owned 
the  Inspiration  and  Revelation,  indeed,  and  grounded 
their  separation  and  reformation  upon  the  sense  and 
understanding  they  received  from  it,  in  the  reading  of 
the  Holy  Scriptures  of  truth:  And  this  was  their  plea, 


155 

the  scripture  is  the  text,  the  Spirit  the  interpreter,  and 
that  to  every  man  for  himself." 

This  brinjTfs  us  to  the  fundamental  doctrine  of 
Quakerism,  where  to  place  the  infallibility.  Fox 
agreed  with  Luther  in  denying  this  right  to  the  or- 
dinances of  the  church,  denying  it  to  the  traditions  of 
the  church.  Fox  agreed  with  the  early  reformers  in 
making  the  Scriptures  the  text,  and  the  Spirit  of  God 
the  Holy  Ghost,  the  In-dwelling  Presence,  the  interpre- 
ter of  the  text. 

All  the  reformers  that  followed  Luther  denied  that 
''the  Roman  Church,  indeed  that  any  church,  had  a 
right  to  impose  upon  the  conscience  articles  of  faith 
without  a  clear  warant  in  the  word  of  God." 

Fox  went  further  and  insisted  that  the  Church  had 
no  right  to  impose  upon  the  conscience  its  interpreta- 
tion of  what  is  found  in  the  Bible.  Only  as  we  are  in 
the  same  spirit  as  the  men  wdio  wrote  the  Bible,  only 
as  this  In-dwelling  Presence,  this  Spirit  of  God  shines 
in  the  conscience  like  a  light,  is  the  trutli  made  mxani- 
fest,  and  no  church  ordinances  made  by  men,  no  man- 
made  interpretation  of  the  Bible  shall  take  precedence 
to  the  truth  revealed  by  this  witness  of  tlie  truth  in 
the  soul.  In  this  Fox  disagreed  vvith  the  followers  of 
Luther,  v/hile  he  agreed  with  the  great  reformer  him- 
self. 

Indeed  the  fundamental  principle  of  Quakerism 
hinges  on  the  doctrine  of  the  In-dwelling  Presence. 
This  brings  the  faith  of  Friends  into  close  resemblance 
to  Mysticism,  and  yet  while  the  relation  is  close  the 
•difference  is  marked.  Mysticism  runs  like  a  thread 
through  all  Christendom,  a  golden  thread  that  may  be 
the  very  warp  of  all  that  Jesus  taught.  Mysticism 
exalts  feeling  above  knowledge.  It  is  a  phase  of  re- 
ligious life  in  which  reliance  is  placed  upon  spiritual 
illumination,  believed  to  transcend  the  ordinary  powers 


156 

of  the  nnderstandino;.  An  endeavor  of  the  human 
mind  to  grasp  the  Divine  essence,  or  ultimate  reahty 
of  things,  and  to  enjoy  the  blessedness  of  actual  com- 
munication with  the  highest.  A  form  of  religious  be- 
lief that  is  founded  upon  spiritual  experiences,  not  dis- 
criminated or  tested  and  systematized  in  thought. 
Mvsticism  carried  to  its  lop-ical  result  resembles  Hin- 
duism.  Meditation  takes  precedence  to  volition. 
Brahma  by  meditation  created  all  things.  Mysticism 
undermines  the  human  will  and  destroys  its  capacity 
for  Christ-like  activities.  Mysticism  is  an  essential 
part  of  the  religious  life,  but  it  is  only  a  part  and 
not  all. 

The  M};stic  believes  that  the  part  is  greater  than  the 
whole.  Mysticism  deforms  the  religious  man,  leaving 
no  room  on  which  to  build  a  church.  Madame  Guyon 
was  a  mystic  and  a  Catholic,  and  the  very  ritual  that 
the  early  Friends  w^ould  have  despised,  enabled  her  to 
grow  as  a  Mystic.  Jacob  Behmen  v/as  a  Mystic  and  a 
Protestant  philosopher.  He  hurled  aside  the  ritual 
that  Vv'as  life  to  Madame  Guyon,  and  Philosophy  be- 
came the  slag  that  held  the  pure  gold  of  Mysticism. 

Jacob  Behmen  saw  Nature  rise  out  of  God,  and 
men  sink  into  God.  To  him  God  was  th.e  substantia,, 
the  underlying  ground  of  all  things.  To  him  the  trans- 
ition of  God's  spirit  to  man,  of  light  to  our  souls^ 
comes  as  an  act  of  will,  as  an  act  of  love,  as  an  act  of 
adoration  and  worship. 

The  follov/ers  of  Behmen,  the  Behmenites,  formed 
societies  and  held  in  common  with  the  Friends,  that 
salvation  is  nothing  short  of  the  very  presence  and  life 
of  Christ  in  the  believer.  They  refused  to  partake  of 
any  religious  doctrine  except  the  pure  ministrations  of 
the  Spirit.  Tlie  will  and  the  power  of  acting,  the  in- 
tellect and  the  power  of  thinking  were  sv;allowed  up 
in  the  emotion?  and  the  power  of  feeling. 


157 

They  rejected  from  their  rehgious  Bill  of  Fare 
any  coarse  food  or  waste,  but  insisted  on  the  concen- 
trated ministration  of  the  Spirit  only,  forgetting  that 
human  nature,  in  order  to  assimilate  the  best,  must 
partake  of  that  which  some  would  call  useless.  The 
dairyman  feeds  waste  in  bulk  to  enable  his  herd  to 
assimilate  the  vital  foods  and  secure  the  full  value  of  a 
balanced  ration. 

Fox  and  his  people  embodied  much,  if  not  all  that 
Avas  valuable  in  Mysticism,  and  at  the  same  time  they 
evolved  a  system  of  Church  government  as  unique  as 
it  was  simple. 

For  them,  yielding  to  the  guidance  of  the  Spirit 
meant  a  life  of  religious  activity,  a  life  of  philanthropic 
activity.  For  them  the  operations  of  the  Light  meant 
an  intellectual  awakening.  Thinking,  and  feeling,  and 
acting  came  in  their  psychological  order  with  the  early 
Friends.  An  enlarged  wisdom  shone  out  through  their 
intellectual  natures.  Mysticism  glowed  through  their 
emotional  life,  and  a  rare  philanthropic  and  mission 
spirit  radiated  from  tiieir  volitional  activities.  Quaker- 
ism, in  its  primitive  purity,  appropriated  the  whole  man 
and  all  his  activities,  and  to  this  day  those  who  plant 
themselves  upon  its  primal  and  fundamental  doctrine, 
find  that  their  whole  nature  is  called  into  service. 

Fox,  Pcnn  and  Barclay  out  of  their  years  of  early 
manhood,  out  of  those  years  of  activity  in  which  the 
fires  of  youth  had  not  yet  burned  away,  preached  and 
wrote  the  doctrine  of  the  Inner  Light.  In  later  years 
they  and  their  followers  laid  more  stress  upon  the 
In-spcaking  Voice,  and  still  later  the  In-dwelling  Pres- 
ence received  more  attention  from  the  Ministry. 

Fox,  Penn  and  Barclay  used  the  word  Light  to 
describe  a  condition  rather  than  a  cause.  To  them 
the  Inner  Light  was  not  necessarily  confined  to  the 
seeing  of  visions,  and  predicting  the  future.     Indeed 


158 

this  was  the  most  insignificant  part  of  it.  The  Inner 
Light  stood  for  a  decided  intellectual  illumination. 
These  early  Friends  anticipated  Froebel  and  the  entire 
Herbartian  doctrine  of  Apperception.  They  said  that 
there  was  no  knowledge  of  vv^orth  except  that  appro- 
priated by  the  individual  mind.  That  is,  the  student 
may  see  the  demonstration  of  a  problem  in  Geometry, 
he  may  even  perform  the  demonstration  to  the  satis- 
faction of  his  instructor  and  the  enlightenment  of  his 
classmates,  and  yet  some  time  later,  even  weeks  or 
years  later,  the  truth  of  that  demonstration  dawns  upon 
his  mind  like  a  light.  He  now  sees  it  in  a  way  that  no 
demonstration  could  reveal  to  him. 

The  primitive  Friend  declared  that  the  act  of 
knowledj^e  Vv'as  not  comr-lete  until  after  the  moment  of 
illumination. 

The  trend  of  their  minds,  and  the  influences  of  the 
times  carried  this  standard  into  the  activities  of  re- 
ligious life  far  more  than  in  any  other,  and  subjected! 
their  followers  to  the  danger  of  placing  a  low  value  on 
knowledge  secured  in  any  other  way.  Some  of  them' 
have  even  gone  so  far  as  to  call  in  question  the  utility 
of  the  demonstration.  Wait  until  it  became  self-evi- 
dent. 

The  Light  shining  in  the  conscience  manifested 
all  sin.  It  educated  the  conscience  until  it  grew  in 
power  to  distinguish  right  from  wrong.  Lentil  the' 
wrongs  of  humanity  so  weighed  upon  the  discerning- 
spirit  that  he  could  not  rest  satisfied  in  sweeping  his- 
own  door  step,  in  keeping  himself  aloof  from  the 
world.  The  Light  led  him  out  into  the  world  to  do  the 
Christ  work  as  made  manifest  to  his  individual  soul. 
This  work  instead  of  leading  into  diversities  of  direc- 
tions and  interests,  instead  of  being  dissipated  in 
wasteful  and  diverging  channels,  contained  a  marvel- 
ous unity,  as  all  work  of  the  Spirit  does.     He  who 


159 

knovrs  the  Presence  of  the  Light  and  does  the  work 
that  it  makes  manifest,  realizes  the  truth  of  that  re- 
mark of  Jesns,  **  I  ani  the  Vine  and  ye  are  the 
branches."  On  the  rock  of  this  unity  the  early  Friend 
built  his  church. 

]^slartin  Luther  said :  This  thing  man  wants  is 
the  gift  of  God.    It  is  grace. 

Whatever  that  doctrine  came  to  mean  to  his  fol- 
lowers, this  is  what  Luther  said. 

It  is  grace,  that,  by  and  through  the  teaching  cf^ 
the  Koly  Spirit,  gives  satisfaction  to  the  highest  long^ 
ings  of  the  human  soul. 

Thi's  vx-ill  show  the  very  close  agreement  between 
I'darvin  Luther  himself  and  George  Fox.  You  do  not 
see  the  same  agrcemer/i-  Ijetwcen  George  Fox's  follow- 
ers and  Martin  Luther's  foUov/ers.  This  part  of  it  is 
verv  signi'icant,  since  Luther  knew  the  doctrine  that 
we  are  saved  by  grace ;  that  it  is  a  free  gift  given 
by  God  to  His  children  and  not  purchasable,  any  more 
than  a  mother's  love  is  purchasable.  The  child  does 
not  buy  its  mother's  love.  The  mother  gives  her  love 
even  to  the  wayv/ard  boy. 

The  peoi:>le  v-ere  intoxicated  Vvith  the  new  doctrine 
of  "freedom  by  Grace."  But  when  people  hear  it,  how 
hard  for  them  to  put  in  into  practice.  The  povv-er  to 
buv  remission  of  sins  had  been  swept  away,  Luther's- 
follovv'crs  were  forced  .  to  follov.^  ordinances  in  the 
church.  The  people  were  not  .able  to  understand  what 
was  meant  by  religious  freedom.  Even  to  this  day, 
people  in  a  Democracy  can  scarcely  understand  that 
religious  liberty  is  not  license.  They  did  not  know  that 
the  noblest  form  of  liberty  is  the  subjection  of  self  in 
servinc:  others. 

How  very  fev/  have  the  grace  to  understand  the 
fact  that  the  locomotive  engine  that  swings  the  moim- 
tain  curves  as  its  wild  scream  echoes  from  cliff  to  cliff,. 


160 

is  free  as  a  locomotive,  only  when  it  is  on  the  track, 
only  when  its  great  heart  throbs  with  the  pulse  of  the 
steam.  Only  when  the  hand  of  something  other  than 
itself  is  on  the  throttle  valve  and  controls  that  mighty 
power.  Without  steam ;  without  the  track ;  without 
the  engineer,  it  is  a  helpless  monster. 

How  few  realize  that  the  Ocean  Grey  Hound  that 
rocks  on  the  billows  of  the  deep,  is  free  only  when  the 
burden  of  its  freight  holds  it  down ;  when  the  needle 
trem1)les  in  the  compass ;  and  when  a  hand  other  than 
itself,  rests  on  the  helm.  Without  the  cargo ;  v/ithout 
the  compass ;  without  the  pilot,  the  vessel  would  be- 
come the  victim  of  wind  and  tide,  to  be  tossed  ashore 
a  helpless  wreck. 

Freedom  means  to  the  mother  heart  that  is  so 
full  of  love  for  her  ov/n,  that  she  is  free  only,  (and  she 
knows  it,)  only  when  she  has  the  opportunity  to  mani- 
fest it  to  those  she  loves.  If  any  force  of  circum- 
stances take  that  opportunity  from  her,  she  feels  that 
she  has  lost  this  liberty.  If  her  erring  boy  comes  back, 
her  hand  is  the  first  to  minister  unto  him.  This  was 
rot  well  understood  in  that  day  and  not  very  well  in 
tills  democracy  to-day.  It  was  not  understood  by  the 
men  who  followed  Martin  Luth.er  and  tried  to  interpret 
his  teachings.  W^ien  Martin  Luther  said  :  ''  Truth  is 
greater  than  the  enunciation  of  truth ;"  and  whatever 
is  meant  by  the  Gospel,  is  greater  than  the  ivriifcn  gos- 
pel, he  knew  it  from  this  Inward  Presence,  this  ever- 
sliining  Light,  with  this  close  touch  of  spirit  with 
spirit,  that  came  when  men  realized  that  the  Spirit  of 
God  was  living  in  them. 

For  the  want  of  a  better  word  they  spoke  of  that 
experience  as  the  *'  Light."  Fox  spoke  of  it  as  the 
''  enlightenment  of  the  human  understanding." 

A  geometric  explanation  makes  us  know  the  truth 
concerning  the  fact  demonstrated.     The  truth  of  the 


161 

proposition  flashc?  nj^on  us  like  a  light.  The  truth  of 
such  mathematical  demonstration  is  self-evident.  It 
is  not  necessary  to  go  into  a  long  reasoning  with  a 
mother  to  show  her  that  she  loves  that  boy  who  has 
gone  astray.  She  knows  it,  and  it  is  a  self-evident  fact 
which  permeates  her  vvhole  nature. 

But  there  is  something  even  deeper  than  this,  that 
does  not  admit  in  any  degree  the  necessity  of  demon- 
stration, a  matter  so  vital,  that  no  heart  can  rest  satis- 
lied  until  it  has  itself  known  the  experience. 

This  inward  longing  is  not  satisfied  until  we  know 
this  inshining  Light,  shining  like  a  hght  in  the  con- 
science. You  never  find  oiie  who  has  experienced  it 
confusing  tliis  light  with  the  conscience. 

The  true  Friend  sees  in  the  Inner-Light  some- 
thing more  than  an  occasional  gleam  or  flash  of  illu- 
mination. He  finds  in  it  something  more  than  an  occa- 
sional disturbance  of  his  material  and  finite  quietude, 
sometlnng  more  than  a  convcrsional  disturbance  that 
occurs  once  or  twice  in  a  life  time.  To  him  the  Inner 
Light  betokens  the  Li-dwelling  Presence,  is  the  at- 
tendant to  the  In-speaking  Voice.  To  him  the  Inner 
Li^rht  results  ''rom  ati  inner  condition,  in  which  the 
spiritual  man  is  nourished  at  the  expense  of  the  nat- 
ural man.  He  sees  v/ilh  Paul,  the  resurrection  of  the 
spirit.  "  It  is  sown  in  weakness.  It  is  raised  in  power." 
It  is  sown  a  natural  body.  It  is  raised  a  spiritual  body. 
There  is  a  natural  body,  and  there  is  a  spiritual  body." 

Erahmanism  recognizes  the  spiritual  body,  but  in- 
sists that  its  perfection  is  based  on  the  destruction  of 
the  natural  body.  Quakerism  embodies  the  Christian 
conception  t'nat  it  is  sown  a  natural  body  and  raised  a 
spiritual  body ;  tliat  tlicre  is  a  natural  body  and  a  spirit- 
ual body ;  that  this  indwelling  Presence  with  the  Light 
resuliing  therefrom  gathers  from  the  natural  sov/ing 
a  spiritual  harvest. 


162 

For  the  Friend,  conscience  is  a  finite  factor  that 
improves  in  the  presence  of  the  Spirit. 

Spread  a  handful  of  iron  filings  on  a  sheet  of 
paper  and  move  a  magnet  beneath.  Each  individual 
iron  filing  is  avvare  of  an  inward  presence.  A  new  ac- 
tivity enters  into  its  being.  With  the  passing  of  the 
magnet  it  raises  and  lowers.  It  struggles  to  be  free 
from  the  dust  and  grease  that  environs  it.  Each  filing 
seems  to  be  cognizant  of  its  neighbor  and  they  all  form 
into  beautiful  circles  and  curves  in  which  the  individ- 
uals can  raise  and  lower  themselves  without  incon- 
veniencing others.  A  unity  enters  into  the  nev/  life. 
Bits  of  tin  and  material  not  embodying  the  true  metal 
refuse  to  respond.  They  deny  the  presence  of  the 
magnet.  They  become  a  stumbling  block  in  the  way 
of  others.  Conscience  in  the  iron  filing  is  capacity  to 
partake  of  the  presence  of  the  magnet,  a  presence 
wdiich  when  received  can  be  given  again,  v/ithout  being 
the  loser. 

He  who  receives  the  In-dwelling  Spirit,  has  heard 
His  voice,  and  seen  His  light,  receives  something  v/hich 
he  can  give  and  not  be  the  loser.  He  has  found  some- 
thing that  satisfies  the  highest  longings  of  his  nature. 
He  recognizes  in  the  In-dwelling  Spirit,  man's  oppor- 
tunity to  commune  with  somev^'hat  more  than  him- 
self, somewhat  more  than  friends  can  bring  to  him. 
He  has  found  something  greater  than  the  most  gifted 
sermon  or  the  most  inspired  Vvriting,  yet — (and  here 
is  the  apparent  paradox.)  the  thing  he  has  found  is 
strangely  dependent  upon  the  something  friendship 
can  give  him,  the  something  that  the  inspired  writing 
can  give  him..  The  more  he  knows  of  the  In-dwelling 
Presence  the  more  he  appreciates  the  fellowship  of 
friends,  the  uplift  of  inspiration  from  others.  The 
more  necessary  does  he  find  it  to  meet  with  others  for 


163 

social  worship,  and  the  Bible  becomes  to  him  the  B6ok 
of  all  books. 

What  a  dangerous  path  these  fathers  of  ours 
trod !  The  fathers  of  this  church  escaped  being  swal- 
lowed in  the  many  chasms  that  yawned  on  every  side. 
They  never  turned  Quakerism  down  to  take  up  Mysti- 
cism which  is  so  alluring. 

Mysticism  exalts  spirit  above  letter,  but  contains 
nothing  within  itself  upon  which  we  can  build  a 
church.  It  only  asks  for  the  heart  and  the  emotions, 
and  nothing  more.  Rid  of  its  logical  conclusions  it 
takes  us  back  to  Brahmanism.  It  is  alluring,  but  it 
is  death  to  the  church.  Our  early  fathers  knew  it 
better  than  we  know  it.  They  gave  us  Quakerism  that 
need  not  die.  It  has  all  that  is  in  Mysticism  that  is 
worth  having. 

Quakerism  developes  individual  character,  the 
operations  of  the  spirit  in  each  individual,  so  that  he 
can  do  that  which  no  other  man  can  do  in  that  special 
field,  and  differentiates  him  from  every  other  man. 

If  I  train  this  hand  in  some  special  line  of  handi- 
work, there  comes  a  delicacy  in  the  fingers  that  is  sim- 
ply marvelous.  One  finger  can  be  developed  beyond 
the  rest.  Different  children  in  the  same  family  can 
be  differently  developed  and  yet  retain  a  common  in- 
terest, just  as  those  fingers  develop  a  marvelous  skill 
as  separate  factors  and  yet  are  tied  together  in  unity. 

The  children  of  one  father  have  been  pushed 
off  into  miany  kinds  of  work,  yet  is  there  any  reason 
Vv^hy  they  should  not  live  together  in  unity? 

A  Friends'  meeting  gathered  in  a  business  capac- 
ity, is  strong  in  individuals,  but  when  all  are  bound  by 
the  spirit  which  makes  for  unity,  the  result  i^  the  most 
beautiful  union  in  the  v/orld. 


164 

In  the  ministry  it  is  the  same.  All  guided  by  the 
-spirit  of  truth  and  righteousness  and  making  for  a 
beautiful  unity.  All  that  is  of  self,  kept  in  subjection 
to  the  great  Overruling  Spirit  of  Love. 

Right  here  in  the  very  centre  of  this  activity  we 
:see  in  this  centennial  occasion,  we  are  thankfully  and 
gratefully  bovv'ing  before  the  Father's  hand  and  work- 
ing together  in  unity.  No  part  can  separate  itself 
and  work  Vv'ith  efficacy.  Quakerism  must  give  to  the 
world  a  practical  lesson  in  universal  brotherhood. 
Men  have  tried  to  act  alone.  He  can  go  so  far,  and 
then  he  must  stop,  for  the  spirit  of  God  dwelling  in 
him  pushes  him  into  some  avenue  of  labor.  Peter,  in 
his  beat  by  the  shore,  was  ''called"  because  Jesus  saw 
in  him  more  than  we  would  have  seen. 

John  ^Yooln1an  was  "called."  He  knew  and 
loved  the  liberty  which  is  opportunity  to  follow 
the  track  of  duty ;  to  help  carry  the  burdens  of  life ; 
to  feel  tlie  presence  and  follow  the  pointings  of  a 
Guide  whose  voice  cannot  be  mistaken  or  misunder- 
stood. 

Tjie  Spirit  dv/elliiig  in  nian  is  the  very  element  of 
Quakerism.  If  it  is  worth  anything,  it  requires  that  he 
meet  li's  broLher,  and  as  he  takes  his  hand  and  sees, — 
{net  what  the  neighbors  say  of  him,) — but  the  un- 
frilf/iied,  the  possibilities  that  lie  in  him,  the  image 
of  Go;!  not  yet  developed,  that  he  labor  henceforth 
lo  briiig  forth  that  image  in  its  perfection. 

Suoh  a  man  saw  the  unfulfilled  in  John  B.  Gough, 
and  by  the  Grace  of  God  aided  him  to  accomplish,  de- 
spite his  many  weaknesses,  a  mission  in  life  which  few 
other  men  have  performed. 

This  In-dwelling  Spirit  when  it  takes  possession 
'^f  the  individual,  qualifies  him  for  some  special  work. 


165 

It  is  not  to  prove  that  one  doctrine  is  worth  more  than 
another,  not  to  show  that  one  experience  is  worth 
more  than  another  that  Quakerism  exists.  It  pleads 
to-day  for  this  individual  work  which  comes  from  this 
In-dwelHng  Presence  that  dwells  in  the  individual 
human  heart.     It  is  a  process  that  is  miraculous. 

Go  v/ith  me  into  the  cornfields  in  Ohio,  ready  to 
harvest.  Go  just  a  few  weeks  before  the  corn  is  ready 
to  cut,  and  see  the  same  miracle  I  V'/ould  like  to  show 
you  in  a  man.  Notice  the  stalk  and  the  slender  threads 
of  green  silk,  and  on  the  top  of  the  stalk,  myria(fe  of 
grains  of  pollen. 

If  one  little  grain  of  pollen  is  deposited  on  that 
thread  of  silk,  a  grain  of  corn  is  made.  What  God 
puts  into  that  tassel  of  corn,  is  many  times  too  n^any 
grains  of  pollen.  He  also  puts  into  the  human  heaJt  a 
great  abundance  of  that  love  v/hich  dravvs  men's  hearts 
to  Him. 

Does  a  mother  say,  "  I  have  loved  this  vvayv^^ard 
boy  for  nineteen  years  and  he  has  not  repaid  me  in 
any  way,  I  will  love  him  no  longer?  I  have  expended 
more  than  God  ever  intended  I  should  spend  and  I  will 
stop?" 

Oh !  the  riches  of  God's  mercy  to  lis,  v/heq  he 
said :  "  I  have  sent  my  beloved  Son  out  of  the  abun- 
dance of  my  love  towards  men."    '^    *     '•' 

We  m^ay  go  astray,  but  through  the  mercy  .that 
God  is  showering  upon  us,  through  His  Son,  we  are 
saved.  Never  give  up  the  struggle  to  get  the  mind 
and  the  spirit  of  the  child  to  understand.  No  hour 
is  too  late  to  get  influences  just  where  they  should  be. 
Never  while  living  despair  of  the  vjork  v/hich  the 
Lord  has  placed  in  their  hands.    *    *    * 

This  is  the  rock  upon  which  this  people  should 


165  ] 


once  more  rally.  If  this  spirit  is  strong  enough  it 
will  bring  back  into  vital,  living,  throbbing  work,  men 
who  long  to  be  free,  and  to  be  satisfied. 

Out  of  this  centennial  alone  there  might  go  force 
enough,  religious  life  enough,  to  make  in  the  next 
century  as  vital  work  for  the  church  as  was  made  by 
9UX  fathers  here  in  .the  .century  which  has  gone  by. 


•I* 


GOD  IS  LOVE. 

ALBERT  J.   BROWN,   PRES.   WILMINGTON    COLLEGE. 

For  a  century  the  destinies  of  these  people  have 
been  worked  out  on  this  soil.  In  unity  this  site  was 
chosen,  and  the  making  of  an  interesting  and  strange 
history  begun. 

To-day  we  celebrate  the  centennial  of  the  found- 
ing of  the  first  Monthly  Meeting  of  Friends  west  of 
the  Allegheny  mountains.  The  century  has  had  its 
days  of  storm  and  oeril,  and  it  has  had  its  days  of  hope 
and  assurance.  This  is  the  reunion  —  the  reassertion 
of  the  law  of  love  which  unfolds  to  men  the  nature  of 
the  life  hidden  with  God. 

The  quality  of  the  message  of  Quakerism  and  the 
nature  of  the  polity  it  expresses  had  its  origin  in  the 
conception  which  George  Fox  held  of  God.  That  he 
made  a  contribution  to  the  thought  and  life  of  his 
time,  destined  to  influence  powerfully  social  and  relig- 
ious institutions  of  succeeding  generations,  history 
fully  substantiates.  In  a  century  of  great  men  in 
England  he  appeared^ — this  cobbler's  apprentice — and 
remains  even  to  this  day  unexplained  save  as  he  ex- 
plained himself.  The  Spirit  of  God  dwelt  in  him,  and 
moved  upon  his  mind  and  heart. 

The  supreme  thought  which  dominated  the  mind 
of  Fox  was :  "God  is  love,"  and  dwells  in  the  soul  of 
man.  The  finite  in  man  finds  its  complement  —  the 
Infinite  God  —  through  the  operation  of  the  Spirit  on 


168 

the  mind  of  the  behever.  Close  to  this  idea  stands  an- 
other essentially  fundamental  concept  which  George 
Fox  incorporated  in  his  system  of  thouj;'ht.  The  char- 
acter of  God  is  revealed  to  men.  It  is  revealed  through 
a  conscious  and  enduring  activity  of  Deity.  So  we 
read  of  the  Nazarene  having  been  sent  through  love 
to  acquaint  man  with  God ;  and  to  redeem  him  from 
sin,  and  to  satisfv  the  vearnin""s  of  his  soul. 

What  this  man  conceived  in  tlie  solitude  of  the 
moor  or  w^ood  he  v/rought  out  in  social  as  v/ell  as 
personal  experience.  He  brought  forth  a  form  of  gov- 
ernment singularly  free  from  tlie  ceremonial  life  of 
the  church  which  has  dissipated  its  power;  and  politi- 
cally free  from  unrighteous  operations  of  governments 
Vvhich  involve  war  and  poverty  on  one  hand  and  class 
distinctions  on  the  other.  It  is  a  system  of  govern- 
ment which,  operated  in  love  under  the  influence  of 
the  Spirit,  is  unique  and  wonderful.  But  let  the  at- 
tempt be  made  to  operate  this  system  without  love, 
and  its  framework  vanishes  and  its  organic  force  dis- 
solves. 

Love  is  the  rational  side  of  justice.  God  created 
a  moral  v/orld  where  love  can  interpret  life.  He  did 
not  create  a  judicial  world  wherein  He  seeks,  night 
and  day,  the  destruction  of  the  sinner.  To  the  Vv^oman 
who  stood  in  shamic  before  her  Lord  surrounded  by 
her  accusers  He  gave,  out  of  His  abundant  love,  life 
instead  of  death,  and  when  her  accusers  had  fallen 
back  from  the  tragic  scene  blinded  and  smitten  by  the 
light  wdiich  cleansed  her,  ''Go  and  sin  no  more"  was 
the  message  which  fell  sweetly  upon  her  ears  and  float- 
ed out  on  the  wings  of  hope  freighted  witli  love  to  the 
generations  which  were  to  be. 

Love  lays  down  lavv^s  of  life  and  conduct,  then  ap- 
peals to  men  to  obey  them.  What  a  man  feels,  in  the 
presence  of  God,  is  due  him   from  anoth.er  man,  he 


169 

must,  in  turn,  when  occasion  demands,  render  to 
others.  Such  a  faith  took  hold  of  Fox  and  his  dis- 
ciples, and  the  generations  of  people  called  Quakers 
who  have  succeeded  them.  This  principle  the  Holy 
Spirit  taught  them  in  the  silent  meditation  v/hich  fol- 
lowed the  spirit-conceived  m.essage  from  the  Gospel. 

Love  is  the  power  Vv-hich  unihes  life  and  makes  it 
intelligent.  It  is  a  social  tie  which  binds  and  makes 
us  one  in  thought  and  achievement.  It  stills  the  pas- 
sions of  men  and  clarifies  the  reason.  It  diminishes  the 
discords  and  exalts  the  harmonies  of  daily  living. 

Love  operates  through  personality.  George  Fox 
was  the  person  who  conceived  the  idea  of,  and  is  the 
person  who  lives  in  our  institutions.  These  institutions 
are  stable  because  that  personality  v/as  stable  His 
philosopliy  was  worked  out  slov.dy  and  painfully.  Tvien 
have  thought  him  mad.  He  was  driven  by  the  Spirit, 
as  the  prophets  of  elder  ages  v;cre.  to  the  mountains 
or  deserts  or  forests,  to  see  the  "llamjlng  bush,"  or 
''horsemen  and  chariots  of  fire."  ''The  panic  born  are 
still  born,  not  having  touched  life."  For  years  this 
man,  who  emierged  from  his  century  untarnished  in 
name  and  mighty  in  acliievement,  vv-alked  alone  in  the 
silence  of  the  night,  the  gleam.ing  stars  keeping  v/atch 
over  head,  or  stood  in  some  lonely  vrood  by  day  aside 
from  the  haunts  of  men,  "treading  tlic  Vv'ine-press 
alone."  Then  One  with  the  gift  of  life  spoke  to  his 
condition  and  brought  forth  a  man  of  power. 

Love  seeks  to  operate  in  all  phases  of  human  ac- 
tivity. It  admits  of  no  class  distinctions,  thereby  ex- 
cluding most  of  the  ground  work  of  social  and  indus- 
trial contention.  It  holds  the  life  of  every  man  sacred 
and  can  not  j^o  to  war.  It  believes  everv  man  is  born 
free  and  equal  before  the  law,  and  can  not  countenance 
slavery.  It  m.aintains  the  body  is  the  temple  of  the 
Holy  Ghost  and  therefore  can  not  sanction  the  mianu- 


170 

facture  and  sale  of  intoxicants  as  beverages.  It  is 
grounded  upon  the  principle  of  justice  to  all  men,  and 
therefore  can  not  recognize  strikes  and  lockouts  nor  a 
crushing  wage  system  in  a  country  of  wealth.  To  the 
answer  we  receive  for  maintaining  such  a  standard  of 
life  let  it  be  said :    ''Call  it  ideal  and  impractical  and  go 

on  warring  industrially  and  suffering  the  pain  of 
broken  friendship,  and  the  withering  of  soul ;  live  by  it 
and  find  life."  When  the  spirit  of  God  is  in  m.en  their 
councils  are  great  in  wisdom  and  influence. 

Years  ago  I  came  into  the  body  of  Friends  by  the 
principle  of  adoption.  At  that  time  I  had  not  heard 
of  the  division.  When  in  college  a  friend  asked  if  I 
were  Hicksite  or  Orthodox,  and  I  replied  ''I  do  not 
knov/.     I  can  not  tell." 

My  Friends !  After  the  experience  of  these  meet- 
ings where  we  have  been  so  graciously  blessed,  it  seems 
we  are  one,  again,  after  an  hundred  years.  The  God 
of  our  larger  destinies  has  kept  watch  above  his  own, 
and  brought  forth  this  scene. 

This  is  autumn,  and  the  harvest  is  being  gathered. 
The  splendor  of  purple  and  gold  lies,  like  a  rich  mantle, 
on  these  hills  and  valleys.  Likewise  the  fruit  of  the 
Spirit  has  been  manifest  in  this  centennial  commemo- 
ration, and  the  mantle  of  love  has  covered  us  all. 
Our  souls  have  spoken  to  each  other.  What  was  truest 
and  most  divine  has  consecrated  these  days  and  hal- 
lowed this  spot.  Wc  can  never  forget,  for  God  is 
here. 

I  have  thought  of  the  century  which  is  past.  I 
have  thought  of  the  pain  and  anguish  borne ;  of  the 
glory  which  faded  when  the  sky  of  faith  was  gray  with 
storm ;  of  the  dead  who  may  not  know  of  this  holy 
hour,  until  the  judgment  day.  ^ 


171 

Out  of  all  the  differences  of  the  past  let  us  trust 
there  may  come  a  higher  unity  than  men  yet  have 
known,  when  spirit  answereth  to  spirit  —  it  is  well 
with  my  soul.  "May  God  be  merciful  to  us  and  bless 
us,  and  cause  His  face  to  shine  upon  us."  May  He 
"keep  watch  over  us  all  for  an  hundred  hundred  years. 


*ii 


Scth  H.  Ellis,  V/aynesvillc,  Ohio : 

"Before  we  enter  into  the  Silence  I  want  to  voice 
the  sentiment  of  this  whole  house,  to  express  our  ap- 
preciation of  the  work  of  the  large  number  of  young 
people  and  of  all  w^ho  have  busied  themselves  to  see 
that  everything-  has  been  done  in  good  order.  We  are 
under  obligations  to  them  and  we  thank  them  for  their 
attentions  to  us  in  the  dining  rocm  and  elsewhere.  We 
are  certainly  under  great  obligations  to  them,  for  they 
have  shown  every  self-denial  in  giving  up  all  these 
meetings  to  serve  us. 

"VVe  undertook  this  with  a  great  deal  of  anxiety. 
We  went  into  it  in  the  spirit  of  God  and  I  believe  we 
are  not  mistaken  in  thinking  His  Spirit  has  brooded 
over  us,  and  v/e  have  had  a  grand  time  to  our  profit, 
and  I  hope  to  His  glory.  I  v/ish  to  thank  those  who 
have  appeared  on  the  program.  We  feel  deeply  our 
obligations  to  the  men  and  vvomen  who  have  appeared 
on  this  program  comang  from  their  far  away  homes, 
from  Indianapolis  and  other  points  in  the  West  with- 
out one  cent  of  compensation.  We  appreciate  it.  God 
bless  you  for  it.  As  one  of  the  presiding  officers  I 
feel  under  great  obligations.  Some  said  we  would 
have  disagreements,  but  we  have  had  none.  We  trust- 
ed in  God  and  His  grace  has  been  sufficient  for  us,  as 
it  always  will  be.  Praise  be  to  His  Holy  Name." 
.Chas.  A.  Broivn,  Waynesvillc,  O. : 

"As  one  of  the  officers  upon  whom  the  responsi- 
bility of  presiding  at  these  meetings  rested,  I   feel  it 


173 

right  to  say  that  I  am  so  thankful  for  that  spirit  of 
unity  which  has  prevailed  in  these  meetings  and  that  it 
has  been  a  pleasure  and  a  delight  to  me  throughout." 


EH  Jay,  Richmond,  hid. : 

*'I  desire  to  take  this  opportunity  to  express  my 
heartfelt  gratitude,  and  I  feel  that  I  express  the  senti- 
ment of  the  people  —  each  and  all  —  who  compose 
this  large  and  exceedingly  interesting  audience." 


Samuel  R.  Bat  tin  y  Sehna,  O.,  in  a  brief  sentence 
or  two  relieved  the  pressure  on  the  hearts  of  the  great 
assembly  by  expressing  thanks  to  the  presiding  officers 
and  appreciation  of  their  faithfulness  and  service. 


Scth  FI.  Ellis: 

'This  is  truly  an  hour  of  heart-v/orship  and 
thanksgiving  to  God." 

Pra^^cr  —  Our  Father,  we  feel  this  to  be  a  season 
of  thanksgiving,  and  we  would  acknowledge  the  power 
of  Thy  gracious  love  when  it  takes  hold  upon  the 
hearts  of  men.  Prepare  us  for  the  service  that  lies 
before  us  in  the  remainder  of  life's  journey  that  we 
may  labor  to  Thy  honor  and  glory  now  and  evermore. 
Amen. 

"Behold  how  good  and  how  pleasant  it  is  for 
brethren  to  dwell  together  in  unity.  It  is  like  the  oil 
which  is  poured  upon  the  head  and  flows  down  upon 
the  beard." 


174 

Esther  S,  Wallace,  Richmond,  Ind. : 

"Father  of  All!  God!  What  we  are  is  due  to- 
Thee.  What  we  may  become  is  due  to  Thy  goodness,. 
Thy  love  and  Thy  power." 

Seth  H.  Ellis: 

"The  time  has  come  for  us  to  separate  and  leave 
this  place,  where  we  have  gathered  together  in  .love 
as  brothers  and  sisters,  and  Thy  Holy  Spirit  has  been 
with  us.  We  thank  Thee  for  the.  history  of  the  past,, 
for  the  noble  men  and  women  who  planned  this  feast, 
for  their  lives  and  their  testimonies.  Their  work  is 
finished.  Grant  that  those  of  us  who  linger  yet  a 
few  days  may  accomplish  our  work.  Help  us  to  keep 
in  submission  to  Thy  will.  The  old  with  the  burden 
of  the  years  upon  them,  the  middle-aged  engaged  in 
the  active  duties  of  life,  and  the  young  as  they  are 
preparing  themselves  to  take  up  the  responsibilities 
which  must  sooner  or  later  come  to  them. 

"May  the  peace  of  God,  which  passeth  all  under- 
standing, dwell  in  our  hearts  and  keep  us  in  divine 
love  through  Jesus  Christ  our  Lord." 


COLUMBIA  UNIVERSITY 


0035522313 


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RRini  F  nn  not 


